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FIVE MINUTES DAILY WITH LUTHER 


THE MACMILLAN COMPANY 
NEW YORE : BOSTON * CHICAGO * DALLAS 
ATLANTA * SAN FRANCISCO 


MACMILLAN & CO. Lmiteo 
LONDON * BOMBAY * CALCUTTA 
MELBOURNE 


THE MACMILLAN CO. OF CANADA, Lim 
TORONTO 


FIVE MINUTES DAILY 


WITH 


LUTHE 







SAIN OF PRG 
2 





JUN 15 1927 


; N 
D, OGICAL Sew 


Daily Lessons from the Writings of 
Martin Luther 


M 






: By 
JOHN THEODORE MUELLER 


PROFESSOR OF SYSTEMATIC THEOLOGY 
CONCORDIA THEOLOGICAL SEMINARY 
ST. LOUIS, MO. 


New Work 


THE MACMILLAN COMPANY 
1926 
All rights reserved 


^ 


Copyright, 1926, 
By THE MACMILLAN COMPANY, 
Set up and Electrotyped. 
Published April, 1926. 


Printed in the United States of America by 
THE FERRIS PRINTING COMPANY, NEW YORK. 


PREFACE 


Recently a prominent writer on religion urged the 
churches to stop for a moment and look back. Properly 
understood, this advice is certainly worth considering. 
Not everything is worthless that lies in the past. We 
have not taken along all the treasures of faith and god- 
liness which were garnered by busy hands in the bygone 
ages. Great men lived in those heroic times; giants of 
vision, of trust in Christ, and of loyalty to God. Their 
message still rings in our ears with telling effect. Their 
loyalty to God is to this day a beacon light to eager 
hearts seeking after truth. ‘The past is after all not so 
far removed from the present, and the future, in spite 
of its offer of greater insight, deeper scholarship, and 
more extensive facts, can never disengage itself from the 
good and the true of the past. 

One of the needs of Christendom to-day is a 
revival of faith, for faith only can make the world 
whole. Scholarship and learning without faith will 
never lead God's people out of the gloom of uncertainty 
to the light-flooded promised land of communion with 
God. We need greater faith in the divine-human Christ, 
in the omnipotence of His Word, and in the efficacy of 
His vicarious work. We must listen again to the divine 
Teacher from Heaven, and give his Gospel a chance 
to change and recreate our hearts. 

Dr. Martin Luther was, as many are convinced, a 
great teacher of the Christian Church; but he was first 
of all a great learner in Christ’s school. His message 
was the abiding Gospel of the ages concerning the Re- 
deemer of the world. He centered his whole message 
in the divine facts of sola scriptura, sola gratia, sola 

v 


PREFAGE 


fide. He wanted no other source and norm of faith than 
the Bible; no other way to the Father but the way by 
grace through faith in Jesus. Luther was a consecrated 
minister of Jesus Christ. “Trusting in the grace of God 
for Christ’s sake and standing firmly upon the immov- 
able rock of the infallible Word of God, he preached 
the Gospel of redemption with a conviction against 
which the gates of hell could not prevail. 

Luther, the devout preacher of Christ and eager stu- 
dent of God’s Word, speaks in the selections which in 
this book have been arranged for daily devotional read- 
ing. Especially his Gospel testimony is of weighty im- 
portance. For this reason the main lessons were taken 
from his commentary on the Epistle of St. Paul to the 
Galatians, that master-defense of justification by grace 
through faith in Christ; from the First Epistle of 
St. Peter, in which he expounds to his readers the infal- 
libility of God’s Word; from the Second Epistle of 
St. Peter and from Jude, in which he warns against the 
two chief dangers of the Christian faith; namely, false 
doctrine and unholy life. “To these selections were 
added expositions of various psalms, of the seventeenth 
chapter of the Gospel according to St. John, and other 
passages, in which the message of salvation is character- 
istically set forth. 

In order to reproduce, to some extent, the rugged 
strength of Luther’s language, such translations were 
followed, in the main, as in style comported with 
the original. “The compiler is indebted to Translation 
of Luther’s Commentary on St. Paul’s Epistle to the 
Galatians, by Edwinus London; Translation of Fa- 
miliar Discourses of Luther, by Capt. Henry Bell; 
Translation of the Epistles of St. Peter and St. Jude, 
by E. H. Gillett; Select Work of Martin Luther, by 
Rev. Henry Cole. Insufficiencies have been supplied by 
original translations from standard editions. Since of 
necessity the selections had to be brief, much had to be 
omitted, and emphasis was laid upon the sense, rather 
than upon the literal translation of the original. 

While the book has been designed primarily for de- 
votional reading, and has therefore been arranged in 

V1 


PREFACE 


daily lessons, it may be used also as a reference work on 
Luther’s principal teachings. Such a reference work 
may be desirable. For this reason two indexes were 
added, a subject index, and an index for the passages 
treated. May the book serve many readers who are 
friends of the Savior whom Luther preached, and of the 
Bible which Luther loved. 


JOHN THEODORE MUELLER. 


St. Louis, Missouri 
October, 1925 


n 
M . 
à 





FPIVEEMUND TES DAISY? WITHVILO THER ] 


January 1 


I am the God of Abraham, and the God of 
Isaac, and the God of Jacob. God is not the God 
of the dead, but of the living. Matt. xxii. 32. 


* * * 


In this text Christ powerfully shows the resurrection 
of the dead; for if there were no hope of the resurrec- 
tion of the dead, nor of another and better world after 
this short and miserable life, wherefore does God offer 
to be our God, to give us all that is necessary and health- 
ful for us, and in the end to deliver us out of all trouble, 
both temporal and spiritual? To what purpose is it 
that we hear His Word and believe in Him? What 
does it serve us that we sigh and cry to Him in our an- 
guish and.need, that we wait with patience for His com- 
fort and salvation, for His grace and benefits which He 
shows us in Christ? Why do we praise and thank Him 
for the same? Why are we daily 1n danger, and suffer 
ourselves to be persecuted and slain for the sake of 
Christ's Word, which we teach and hold for our greatest 
treasure? Because through His Word the everlasting and 
merciful God talks and deals with us concerning our 
future life, where we shall be when we depart from this 
life, and He gives unto us His Son, our Savior, who de- 
livers us from sin and death, and has purchased for us 
everlasting righteousness, life, and salvation. There- 
fore we are sure that we do not die like the beasts that 
have no understanding; but that all who die in Christ 
shall through Him be raised again to everlasting life. 


He lives and grants me daily breath; 
He lives, and I shall conquer death; 
He lives, my mansion to prepare; 

He lives to bring me safely there. 


2 FIVE MINUTES DAILY WITH LUTHER 


January 2 


When I thought to know this, it was too pain- 
ful for me, until I went into the sanctuary of God; 
then understood I their end. Surely Thou didst 
set them in slippery places: “Thou castedst them 
down into destruction. Ps. Ixxit. 16-18. 

* * * 


Why does God give honor, health of body, fine chil- 
dren, a life of jollity and pleasure to desperate wretches, 
but contrariwise, suffers the good and godly people who 
are highly enlightened to remain in calamity, danger, 
and necessity all the days of their lives? God acts in 
this respect like an honest and godly father, that fain 
would bring up his son in the knowledge and fear of the 
true faith, in order that he might have joy in him later 
on, and might convey unto him all the treasure which 
he has gathered together. He chastens and scourges him 
more and oftener than he does his servant. He allows 
the disobedient servant to go a while unpunished, to 
use his wilfulness, without seeming to regard it; but in 
the meantime he thinks: Well, you shall not continue 
doing so; and when the time comes, he thrusts him out 
of the house. Jeremiah gives us such a picture when he 
says: "Wherefore doth the way of the wicked prosper? 
wherefore are all they happy that deal treacherously? 
. . . . Pull them out like sheep for the slaughter, and 
prepare them for the day of slaughter." Their wicked- 
ness shall bring them to an evil end. But God suffers 
the godly to be chastened and beaten when they are 
secure and unthankful to Him, that thereby they should 
be moved, and in a manner, forced to turn themselves 
unto Him, to seek help and comfort from Him through 
Christ. 

In all my ways Thy hand I own, 
Thy ruling Providence I see; 

O help me still my course to run, 
And still direct my path to Thee. 


FIVE MINUTES DAILY WITH LUTHER 3 


January 3 


Their eyes stand out with fatness: they have 
more than heart could wish . . . . Behold, these 
are the ungodly, who prosper in the world; they 
increase in riches. Ps. [xxiit. 7, 12. 


* * * 


We believe that God will give us much better things 
than He gives to the rich, ungodly wretches in this 
world, to whom He gives an overplus, and the fill of 
good wine, money, wealth, power, honor, and all things 
that they would have, or can desire. But the best 
wealth and treasure, which they do not desire, He 
denies them; namely, Himself. But he that has not 
God, let him have what he will; he is, notwithstanding, 
more miserable than was Lazarus, who lay at the rich 
man's gate and was starved to death. It will go even 
so with them, as it went with the glutton, that they 
 everlastingly must hunger and want, and shall not have 
in all their power so much as the least drop of water. 
If then the almighty God in such a manner heaps bless- 
ings upon His worst enemies and blasphemers, with all 
manner of temporal goods and wealth, and gives to 
some also kingdoms, principalities, etc., then may we, 
who are His children, easily conceive what He will give 
unto us, who for His sake must suffer. We know what 
He has already given to us: His only-begotten Son, and 
with Him has bestowed all things upon us, so that 
through Him we are God’s children and heirs of His 
celestial treasure, and co-heirs with Christ, according 
to hope. 

Jesus, priceless Treasure, 

Source of purest pleasure, 

Truest Friend to me! 

Long my heart hath panted, 

Till it well-nigh fainted, 
Thirsting after Thee! 

Thine I am, O spotless Lamb! 

I will suffer naught to hide Thee, 
Ask for naught beside Thee. 


4 FIVE MINUTES DAILY WITH LUTHER 


January 4 


My people are destroyed for lack of knowledge: 
because thou hast rejected knowledge, I will also 
reject thee . . . . As they were increased, so they 
sinned against Me: therefore will I change their 
glory into shame. Hosea iv. 6, 7. 


* * * 


God is patient and of great goodness 1n that He can 
hold His peace and be silent so many hundred years, 
and suffer the wicked to go so long unpunished. The 
cause is, which few know, or few, at least, will believe, 
that God will fearfully punish the blindness of the 
world, which will not receive the truth that they might 
be saved, but blaspheme and persecute the same; there- 
fore God sends unto them powerful errors, so that they 
believe lies. (II Thess. it.). In the time of the Apostles, 
and long afterwards, the Gospel had its full course 1n 
Arabia, in Syria, in Egypt, Asia, Greece, and in other 
kingdoms. But when the people grew weary of the 
Gospel, and many sects arose, then came that blas- 
phemous Mahomet, and from that time forward they 
forsook Christ and worshipped Mahomet. And so it 
will go in other places, where there is unthankfulness 
and condemning of the all-saving holy Word which is 
clearly and purely preached. After the bright shining 
light there will come fearful darkness. When God 
wishes to punish a people or kingdom, He first takes 
away from them good and godly teachers and preachers: 
He also bereaves them of wise, godly, and honest rulers 
and counsellors. “Then the common people are secure 
and merry, satisfied to be allowed to go on in wilfulness, 
caring nothing for the truth and divine doctrine, if they 
may only live as they please. But then God lays the 
ax to the root of the tree, and soon cuts it down. 


In these last days of sore distress 

Grant us, dear Lord, true steadfastness, 
That pure we keep, till life is spent, 
Thy holy Word and Sacrament. 


ERGBESNUINÜTESFDAISYAWTEHTEUTGHER 5 


January 5 


To this man will I look, even to him that is 
poor and of a contrite spirit, and trembleth at My 
Word.... Yea, they have chosen their own ways, 
and their soul delighteth in their abominations. 
I also will choose their delusions, and will bring 
their fears upon them. Isa. lxvi. 2-4. 


* * * 


When God is angry with us, delivers us into the 
hands of our enemies, and sends upon us pestilences, 
plagues, famine, etc., and thus punishes our sins and 
vices, nevertheless, so long as He speaks with us through 
His Word, it is a certain sign of His grace and favor 
toward us; for "whom the Lord loveth He chasten- 
enth." But when our people are secure, they hear indeed 
the Word, but it goes in at one ear and out at the other; 
they prate much thereof, but no amendment of life nor 
fruits of the faith follow. As we see before our eyes, 
every one will be a true Christian, and yet there is no 
end of caring for the body; wicked covetousness, usury, 
and other sins go on and flourish. When God through 
good and godly teachers and preachers then threatens 
us, and we will not turn and repent, then it is a certain 
sign that God will shortly take from us His Word and 
pure doctrine, and will leave us in the darkness of our 
hearts to walk in our own counsels, as Christ threatened 
the Jews, and took from them the kingdom of God, and 
gave it to others that brought forth fruits. God can 
have long patience when the people are wicked; but 
when they contemn His Word and persecute the same, 
then His patience has an end. 


A clean heart create in me, 

Which in Thee, O God, believeth, 
And at the iniquity 

Of my sins sincerely grieveth; 
And when hours of woe betide me, 
In the wounds of Jesus hide me. 


6 FIVE MINUTES DAILY WIILHZEU EHER 


January 6 


If any man sin, we have an Advocate with the 
Father, Jesus Christ the Righteous. And He is 
the propitiation for our sins; and not for ours 
only, but also for the sins of the whole world. 


InJohnrim. 199. 
* * * 


All righteousness comes originally from God. First 
He speaks unto us through His Word. He offers unto 
us His grace and forgiveness of our sins through Christ. 
So he spoke to Adam and Eve in Paradise soon after 
their fall, when they had been received through the 
serpent. “Then God laid upon them a grievous punish- 
ment, but at once also comforted them and promised 
Christ, who should crush the serpent’s head. Likewise 
He dealt with Abraham, commanding him to depart 
out of his native country, and promising him He would 
make of him a great nation, and would bless him; more- 
over, that through His Seed (Christ) all people on earth 
should be blessed. And so He called Moses, and David, 
and Mary, the mother of Christ, who received His Word 
with faith, and said: “Behold the handmaid of the 
Lord; be it unto me according to Thy Word." Thus 
God begins: the Word of promise and of grace goes 
before. And although there be still in us an overplus 
of sin, yet, notwithstanding, God will not impute these 
sins unto us for the sake of Jesus Christ. Ah! to know 
Christ is the highest treasure, of whom the wicked 
world know nothing; yea, they contemn Him. It goes 
with them as St. John writes in his first chapter: “The 
light shineth in darkness, and the darkness compre- 
hendeth it not.”’ 


Thou art the Way: to Thee alone 
From sin and death we flee, 

And he who would the Father seek, 
Must seek Him, Lord, by Thee. 


FIVE MINUTES DAILY WITH LUTHER 7 


January 7 


Call upon Me in the day of trouble; I will de- 
liver thee, and thou shalt glorify Me. Ps. I. 15. 


* * * 


'The Scriptures show two manner of sacrifices that 
are acceptable and pleasing to God. The first is called 
a sacrifice of thanks or praise: when we teach and preach 
God's Word purely; when we hear and receive it with 
faith; when we acknowledge the same, and do every- 
thing that tends to the spreading of it abroad, and 
thank God from our hearts for the unspeakable benefits 
which through the same are bestowed upon us in 
Christ; when we praise and glorify Him. In the Psalms 
we find many such expressions of thanks or praise. 
“O give thanks unto the Lord, for He is good; because 
His mercy endureth forever." "Bless the Lord, O my 
soul, and all that is within me, bless His holy name." 
"Offer unto God thanksgiving.’’ Secondly, when a 
sorrowful and troubled heart in all manner of tempta- 
tions has his refuge in God, calls upon Him in true 
and upright faith, seeks help from Him, and waits 
patiently upon Him. The Psalms offer many examples 
of such sacrifices also. ‘I called upon the Lord in 
distress; the Lord answered me, and set me in a large 
place." ‘‘The sacrifices of God are a broken spirit: 
a broken and a contrite heart, O God, Thou wilt not 
despise.”’ 

To God, the Father of all love, 
‘The God of earth and heaven, 

The mighty God who reigns above, 
Be praise and glory given! 

With healing balm my soul He fills, 
And every pain and sorrow stills: 
To God all praise and glory. 


8 FIVE MINUTES DAILY WITH LUTHER 


January 8 


I know, O Lord, that Thy judgments are right, 
and that Thou in faithfulness hast afflicted me. 
Let, I pray Thee, Thy merciful kindness be for my 
comfort, according to Thy Word unto Thy serv- 
ANGE SH OXEXN 710 eey IO” 


* * * 


God the Lord is not angry, for if God should be 
earnestly angry, then were we all utterly lost and gone. 
God does not willingly strike mankind, but as a just 
God He is constrained to punish. When we are un- 
thankful and disobedient to His Word and Command- 
ments, then He suffers us, through the devil, soundly 
to be lashed with pestilence, with famine, and with 
suchlike whips, and He does so, not because He is our 
enemy, and takes pleasure in our suffering, but that 
through such scourging He may call us to repentance 
and amendment. ‘Thereby He entices us that we may 
seek Him, run to Him, and cry to Him for help. Of 
this we have a fine example in the book of Judges, 
where the Angel, in God's person, speaks thus: “I have 
stricken you so often and ye are nothing the better for 
it"; and the people of Israel said: "Save Thou us but 
now, we have sinned and done amiss: punish Thou us, 
O Lord, and do with us what Thou wilt, only save us 
now.’ When we give and yield ourselves to our 
Savior, Jesus Christ, and desire that He would help us, 
then most certainly He helps us as true God, but the 
trouble is, we lack in this, that we cannot yield. Notice 
that the Word says: “Do to us what Thou wilt, only 
deliver and help us." Therefore he that can humble 
himself earnestly before God in Christ, the same has 
already won. 


O God, Thou righteous, faithful Lord, 
I have not kept Thy holy Word, 

But sinned and oft offended Thee; 
Now I repent, it grieveth me. 


Im —— ————— —————— 


EIMEUMINUTES DAILY WITH LUTHER U 


January 9 


O Lord, our Lord, how excellent is Thy name 
in all the earth! who hast set Thy glory above the 
heavens. Out of the mouth of babes and sucklings 
hast Thou ordained strength, because of Thine en- 
emies; that Thou mightest still the enemy and he 
avenger. Ds. vit. lad, 

* * * 


When God intends or has in mind some great work, 
then he begins the same by and through a poor human 
creature and afterwards gives such assistance that the 
enemies who seek to hinder them are overcome. We 
know how He delivered the children of Israel from their 
long, wearisome, and heavy captivity in Egypt: He first 
called Moses, and afterwards He gave unto him his 
brother Aaron as an assistant; they went to Pharaoh, 
spoke unto him by the commandment of the Lord, 
"the God of the Hebrews,’’ that he should let Israel go. 
Although Pharaoh at first set himself against them, and 
plagued the people worse than before, nevertheless he 
was forced 1n the end, through the plagues sent by God, 
to let Israel go. And later when Pharaoh repented 
and wished to bring the children of Israel back, in 
attempting to follow them across the Red Sea, he and 
all his people were drowned, according to the will of 
God. In the time of Eli the priest, when Israel was 1n 
sore straits, the Philistines pressing hard upon them, 
and taking away the ark of the covenant, God raised 
up Samuel, and through him helped Israel up again. 
Then again we remember how God raised up to rule 
His people, David, through whom God not only saved 
Israel out of the enemies’ hands, but brought to obedi- 
ence all kings and people that set themselves against 
him. 

Give to our God immortal praise! 
Mercy and truth are all His ways, 
Wonders of grace to God belong: 
Repeat His mercies in your song. 


10 FEVE* MINUTES DAILY: WITHZEUTHER 


January 10 


These things hast thou done, and I kept silence; 
thou thoughtest that I was altogether such an one 
as thyself; but I will reprove thee, and set them in 
order before thine eyes. Now consider this, ye that 
forget God, lest I tear you in pieces, and there be 
none, tc deliver. Pso lev 22 


* * * 


God shows no greater anger than when He is silent 
and does not talk with us, but suffers us to go on in our 
sinful works, and do all things according to our own 
lusts and pleasures. “Thus God dealt with the Jews, 
as we read in the 81st Psalm: ‘‘Hear, My people, and 
I will testify unto thee: O Israel, if Thou wilt hearken 
unto Me; there shall no strange god be in thee; neither 
shalt thou worship any strange god. I am the Lord 
thy God, which brought thee out of the land of Egypt; 
open thy mouth wide, and I will fill it. But my people 
would not hearken to My voice; and Israel would none 
of Me. So I gave them up unto their own hearts’ lust: 
and they walked in their own counsels’ (Ps. Ixxxt. 
8-12). They cried sore and prayed vehemently, with 
great and earnest zeal, as their books of prayers show. 
I wonder that God did not hear them: certainly His 
anger was very great. Now, when they cry, God 
answers them in this manner: As I preached and cried 
to you, and there was none that would hear, therefore 
will I not hear; My threatening sermons you have de- 
spised, therefore I will not hear you. No man was 
ever able to describe or express the fierceness of God's 
anger when it 1s kindled. 


Out of the depths I cry to Thee, 
Lord, hear my lamentation; 

Bend down Thy gracious ear to me, 
And grant my supplication; 

For if Thou fix Thy searching eye 
On all sins and iniquity, 

Who, Lord, can stand before Thee? 


faowee MINUTES DAICDY WITH LUTHER 11 


January 11 


Let my heart be sound in Thy statutes, that I 
be not ashamed. . . . They had almost consumed 
me upon earth: but I forsook not Thy precepts. 
Ice 0 6 Ae 

* * * 

In matters of religion and what concerns God’s Word, 
we must be sure and certain without wavering. Above 
all things, let us be sure that the doctrine which we 
teach is God’s Word, for when we are sure of that, then 
we may build thereupon and be sure that this cause 
shall rémain; the devil shall not be able to overthrow 
it, much less the world be able to root it out, rage as 
they will. I, God be praised, do surely know that the 
doctrine which I teach is God’s Word, and have now 
hunted from my heart all other doctrines and faiths 
which I see do not concur with God's Word, have over- 
come those temptations, the doubtful thoughts which 
sometimes tormented me, such as: Are you the only 
man who has God’s Word pure and clear, and all others 
fail therein? That doctrine which the Christian 
Church so many years has held and established for 
right, will you presume to reject and overthrow with 
your new doctrine, as if it were false and erroneous, and 
thereby produce trouble, alteration, and confusion both 
in spiritual and temporal government? ‘This argument 
of the devil I find in all the prophets, where the chief 
heads and members both in church and commonwealth 
always have upbraided them, saying: We are God’s 
people, we are placed and by God ordained in an estab- 
lished government: what we conclude and acknowledge 
for right, the same must and shall be observed and kept. 
Truly, in this case we must not only be well armed 
with God's Word and established therein, but we must 
also have the certainty of conviction that we have the 
true doctrine, otherwise we shall not be able to subsist 
in the combat. 

And since the cause and glory, Lord, 
Are Thine, not ours, do Thou afford 
Us help and strength and constancy; 
With all our heart we trust in Thee. 


12 FIVE MINUTES DAILY WITH LUTHER 


January 12 


Great is the Lord, and greatly to be praised; and 
His greatness is unsearchable. One generation shall 
praise Thy works to another, and shall declare Thy 
muightysactsweals .oxlvses. 44 


* * * 


All the works of God are unsearchable and unspeak- 
able: no human sense can find them out; only faith 
takes hold thereof without human power and wisdom. 
No human creature can take hold or know God in His 
majesty, and therefore He has set Himself down in the 
simplest manner, and was made man, yea, was made 
sin, death, and weakness. But who can believe it? No 
man is able to imagine, much less to understand, what 
God has done and still does without ceasing. All that 
He has done, all those things which He daily creates, 
the ungodly, blind world does not see, nor acknowledge 
for God's wonders; they think all is done by chance 
and haphazard. On the contrary, the good and godly, 
wheresoever they cast their eyes, see and acknowledge 
all as God’s wonders, at which they are astonished; they 
see in them their delight and joy, they laud and praise 
the Creator, and know also that God is well pleased 
with their praise. “The children of the world, which 
are in darkness, see nothing of these things, but still 
less do they know of the causes of faith. That three 
persons are only one God; that the true Son of God 
was made man; that in Christ are two natures, divine 
and human, all this offends them; they consider these 
things myths and fables. Truly, it is a very high and 
hard article, that God was made man! 


Praise to the Lord, the Almighty, the 
King of creation. 

O my soul, praise Him, for He is thy 
Health and Salvation! 

Join the full throng; 

Wake, harp and psalter and song; 

Sound forth in glad adoration. 





BDVERMINUTESCDAIEYS WITH;BUTHER 13 


January 13 


Princes have persecuted me without a cause; but 
my heart standeth in awe of Thy Word. . .. 
Great peace have they which love Thy Law: and 
nothing shall offend them. Ps. cxix. 161, 165. 


* * * 


When God preaches His Word, presently there fol- 
lows in the life of the good and godly Christian the 
cross, as St. Paul witnesses: “All that will live a godly 
life in Christ Jesus, must suffer persecution." And our 
Savior says: "he disciple is not greater than his 
Master: have they persecuted Me? they will persecute 
you also." ‘Therefore it is most certain that the cross 
follows, and under the cross God’s Word is rightly 
understood. The work, which follows the Word, 
rightly expounds and declares the Word as the 
prophet Isaiah says: grief and sorrow teaches how 
to mark the Word. What does he know about the 
Word who is without tribulation and temptation? No 
man understands the Scripture except he be acquainted 
with the cross. When God bestows benefits and gifts 
upon the people in the world, they take away from God 
the honor due Him for the same. God will bear with 
us when we boast of our power, of our riches, wisdom, 
and arts; these things God suffers and is content to let 
them pass; but His Word and true religion, of that He. 
will have and keep the honor to Himself. Therefore 
God hangs the cross about our necks,. as scorn, persecu- 
tion, the world, and the devil, thereby to keep us in 
humility (lest we be pricked with pride), that God 
Himself may have the honor. 


Bane and blessing, pain and pleasure, 
By the cross are sanctified; 

Peace is there that knows no measure, 
Joys that through all time abide. 


14. \PIVEB MINUTES DAEYIWITH@BUTHIER 


January 14 


. Make me to understand the way of Thy pre- 

cepts: so shall I talk of Thy wondrous works. 
. . Thy. testimonies are wonderful: therefore 

doth Y soul vH them? m Ps’ CxiX ZW Zoe 


* * * 


Christ says: '"Unto you it is given to know the 
mysteries of the kingdom of God." Here one might 
ask, What mystery is that? The mysteries of the king- 
dom of God are such things which lie hid in the 
kingdom of God; as Christ with all His graces, whom 
He has shown to us. He who knows Christ aright, 
knows what God's kingdom is, and what may be found 
there. It is called a mystery, because it is secret and 
hid from human sense and reason where the Holy 
Ghost does not reveal it; for although many do hear 
and discern the same, yet, notwithstanding, they never 
conceive nor understand it. "D hey hear of Christ and 
speak of Christ, that He has given Himself to death 
for our sins, but the same is only upon their tongues 
and in their ears, but not in their hearts, for they neither 
believe it nor are sensible of it, as St. Paul says: ‘The 
natural man receiveth not the things of the Spirit of 
God." Therefore Christ says: ‘To you it is given 
to know,’ that is, the Spirit of God gives it to you, so 
that you not only hear and see it, but you receive it 
within your hearts and believe it, therefore it is no 
mystery or secret to you. But to those who have not 
faith in their heart, though they hear it, to them 1t re- 
mains a mystery. 


Father, in us Thy Son reveal; 
Teach us to know and do Thy will; 
Thy saving power and love display, 
And guide us to the realms of day. 


FIVE MINUTES DAILY WITH LUTHER 15 


January 15 
Stablish Thy Word unto Thy servant, who is 
devoted to Thy fear. . . . Thy Word is true 


from the beginning: and every one of Thy right- 
eous judgments endureth forever. Ps. cxix. 36, 


160. 
* * * 


Is it true that God Himself speaks with us in the 
Holy Scriptures? One who doubts this must think in 
his heart that God is a liar: one who says a thing and 
does not perform it. But such a person ought to know 
that when God opens His mouth it is as much as three 
worlds. God with one word made the world (Gen. 1). 
The Psalmist says: | "When He speaketh, it is done; 
when He commandeth it standeth fast." We must 
make a great difference between God's Word and the 
word of man. A man's word is but a little sound, 
which flies into the air and soon vanishes; but the 
Word of God is greater than heaven and earth, yea, it 1s 
greater than death and hell, for 1t 1s the power of God, 
and remains everlastingly; therefore we ought diligently 
to learn God's Word, and we must certainly know and 
believe that God Himself speaks with us. David knew 
this, and believed, for he said: ‘‘God hath spoken in 
His holiness, I will rejoice." We should also be glad 
thereof, but such joy and gladness many times is in 
the season of affliction. [his David experienced when 
he endured manifold temptations and trials, which 
made him say: “I know, O Lord, that Thy judgments 
are right, and that Thou in faithfulness hast afflicted 
me." We should always rejoice in the Lord, yet with 
fear and reverence toward Him. 


Father of mercies, in Thy Word 
What endless glory shines! 
Forever be Thy name adored 
For these celestial lines. 


16° “RIVE? MINUTES DATEY, WDEHSEBUPBHBIS 


January 16 


Open Thou mine eyes, that I may behold won- 
drous things out of Thy Law. I am a stranger in 
the earth; hide not Thy commandments from me. 


PECK IX dong tea 
* * * 

If you wish to be sure and certain of your conscience 
and salvation, then abstain from speculating and search- 
ing to know God, His essence, and His will, according 
to your own carnal mind, sense, and reason. Without 
the Word and His Son, Jesus Christ, God will not be 
found. You must learn to take hold of God by the 
means which He has given us; namely, the Word con- 
cerning Jesus Christ. St. Paul says: ‘‘For after that, 
in the wisdom of God, the world by wisdom knew 
not God, it pleased God by the foolishness of preaching 
to save them that believe. For the Jews require a sign, 
and the Greeks seek after wisdom; but we preach Christ 
crucified, unto the Jews a stumbling-block, and unto 
the Greeks foolishness. But unto them which are 
called, both Jews and Greeks, Christ the power of God, 
and the wisdom of God’ (I Cor. 1. 21-24). There- 
fore begin to seek God there where Christ Himself be- 
gan; where He was conceived in the womb of His 
mother, the Virgin Mary, and where He lay in the 
manger at Bethlehem. For He came down from heaven, 
was born a natural human creature, walked with us on 
earth, preached, wrought miracles, suffered, was cru- 
cified and died, and arose again from the dead, that 
He might place Himself in such a manner before our 
corporeal eyes, thereby to draw the eyes of our hearts 
to Him. In His Word he causes to be offered to us 
such things as are necessary for our knowledge to 
salvation. : 

'The Gospel shows the Father's grace, 
Who sent His Son to save our race; 
Proclaims how Jesus lived and died 
That man might thus be justified. 


FIVE MINUTES DAILY WITH LUTHER 17 


January 17 


Blessed are the undefiled in the way, who walk 
in the Law of the Lord. Blessed are they that keep 
His testimonies, and that seek Him with the whole 
heart. [hey also do no iniquity: they walk in His 
WEWER IMS TERY EIS SS 


* * * 


I esteem those to be the best preachers, which teach 
the common people and youth most plainly and simply, 
without subtilty or enlargements. Christ taught the 
people by plain and simple parables. And those are 
the best hearers, who willingly hear and believe God’s 
Word simply and plainly, and although they be weak 
in faith, yet so long as they do not doubt the doctrine, 
they may be helped, for God can and will bear weak- 
ness, if we but acknowledge it and if we pray to God 
for grace, and repent. We ought diligently to regard 
the strength of the Word of God, and not contemn it, 
for God wishes to deal with us by this means, and will 
also work in us through this means. The ancient 
fathers say well that we ought not to look to the person 
baptizing or ministering the Sacrament, but we must 
look to God’s Word. Our God elects Him hearts to 
whom He reveals His Word, and He also gives them 
mouths to speak it; preserves and maintains it, not by 
sword, but through His divine power. A fiery shield 
is God's Word. It is of more substance and purer than 
gold tried in the fire; and as gold loses none of its sub- 
stance in the fire, but resists and overcomes all the fury 
of the fiery heat and flame, so he that believes God's 
Word overcomes all, and remains sure everlastingly 
against all misfortunes. 


A trusty weapon is Thy Word, 

Thy Church's buckler, shield, and sword; 
Lord, let us in this Word abide, 

That we may seek no other guide. 


I8 FIVE MINUTES DATEY WUT ria 


January 18 


Except the Lord build the house, they labor in 
vain that build it; except the Lord keep the city, 
the watchman waketh but in vain. Ps. cxxvi. 1. 


* * * 


In this little verse Solomon would briefly teach all 
kings, princes, magistrates, and all who must reign, 
how they should rule peaceably and well, and con- 
duct all things that they may be well. For, first, they 
should watch and labor as their office demands. For 
he does not say that they should not watch or labor. 
So also St. Paul says (Rom. xt. &) that those that 
rule should do this with diligence. Yet he desires that 
their watching should not be in vain and lost, but use- 
ful and profitable. Therefore, they should commit 
such watching to God in true faith, and let Him care 
how He would provide for protection. “They should 
not presumptuously think that their watching and 
labor are protecting the city, but cast their care upon 
God and believe that He would protect the city, and 
guard the country and its people. Let them, there- 
fore, watch without presumption and care, in true 
faith. For although God will keep nothing, unless we 
are diligent and watch, yet He does not want us to 
think that our watching and labor are doing that, 
which alone His goodness and grace can do. If we 
-watch, trusting in ourselves, either of the two will 
follow—presumption or care. If all is well and se- 
cure we boast of our watching; if things go wrong, 
we worry, tremble, and despair. Now God desires 
neither presumption nor care; we should not worry 
if we do not feel safe; neither should we boast, if we 
feel safe; but we should watch with right, true faith 
and do what is our duty. 


Beneath His watchful eye 

His saints securely dwell; 

That hand which bears creation up 
Shall guard His children well. 





BIVBEFMINUWES DAILY WITH LUTHER - 19 





January 19 


He will not always chide; neither will He keep 
His anger forever. He hath not dealt with us after 
our sins, nor rewarded us according to our in- 
iquities. Ps. ciii. 9, 10. 

* * * 


God is upright, faithful, and true, as He has shown; 
not only that He has given us His promises in Christ, 
through whom we have forgiveness of sins and deliv- 
erance from everlasting death, but also in that He has 
laid before us in the Scriptures many gracious and com- 
fortable examples of great and holy saints, which of 
God were highly enlightened and favored, and yet, 
notwithstanding, fell into great and heavy sins. Adam, 
by his fall and disobedience, hereditarily conveyed sin 
and death upon all his posterity. Aaron brought a 
great sin upon Israel, insomuch that God for the same 
would have destroyed them. David also fell very 
heavily, Peter denied, Paul persecuted Christ. These 
and innumerable other examples the Scriptures relate 
unto us, not that we should live securely and should 
sin because of the mercies of God, but that when we 
feel God’s anger (which will surely follow upon sin), 
then we should not despair, but should well remember 
such comfortable examples, and thereby certainly con- 
clude that as God was merciful unto them, so likewise 
He will be gracious unto us, out of His mere goodness 
and mercy shown in Christ, and will not impute our 
sins to us. 

When all Thy mercies, O my God, 
My rising soul surveys, 
Transported with the view, I’m lost 
In wonder, love, and praise. 


20. FIVE MINUTES DAILY: WFPHOSEUTBEHBR 


January 20 


Paul, an apostle, not of men, neither by man, 
but by Jesus Christ, and God the Father, who 
raised Him from the dead. Gal. 1. 1. 


* * * 


Paul had planted among the Galatians the pure 
doctrine of the Gospel, and the righteousness of faith; 
but by and by, after his departure, there crept in cer- 
tain false teachers, which overthrew all that he had 
planted and truly taught among them. Here in the 
very beginning of his Epistle Paul touches those false 
teachers which boasted themselves to be the disciples 
of the Apostles, and to be sent of them, but despised 
Paul, as one that was neither the Apostles’ scholar, 
nor sent of any to preach the Gospel, but came in some 
other way, and of his own hand thrust himself into 
that office. Against these Paul defends his calling, and 
says: My calling seems base to your preachers; but 
whoever they may be, they are sent either of men or 
by man; that is to say, they have entered either of 
themselves, being not called, or else called by others. 
But my calling is not of men, nor by men, but it is 
above all manner of calling that can be made by the 
Apostles, for it is "by Jesus Christ." God calls men 
to the ministry of the Word at this day, not immedi- 
ately by Himself but by man. But the Apostles were 
called immediately of Christ Himself as the prophets 
in old time were called by God Himself. And Paul 
says, As for me, I am called and sent neither of men, 
nor by man, but without means, that is, by Jesus Christ 
Himself. And he adds, by “God the Father, who 
raised Him from the dead." Out of the abundance of 
his heart he wishes to set forth the unsearchable riches 
of Christ, who rose from the dead, and in so doing 
has gained the victory over the law, sin, death, hell, 
and all evils. And this victory he has given unto us. 


Come as a teacher, sent from God, 
Charged His whole counsel to declare; 
Lift o'er our ranks the prophet's rod, 
While we uphold thy hands with prayer. 


PIVEPMINUTES DAILY, WITHZLUTHER. 21 


January 21 


And all the brethren which are with me, unto 
the churches of Galatia. Gal. 1. 2. 


* * * 


These words are to stop the mouths of those false 
apostles; for all Paul's arguments tend to the advanc- 
ing and magnifying of his ministry, and, contrariwise, 
to the discrediting of theirs. It is as if he would say: 
“Although it is enough that I, through a divine call- 
ing, am sent as an Apostle by Jesus Christ, and God 
the Father, which raised Him up from the dead; yet, 
lest I should be alone, I add besides, that all the 
brethren, which are not Apostles, but fellow-soldiers, 
write this Epistle as well as I, and bear witness with 
me that my doctrine is true and godly. Wherefore we 
are sure that Christ is present with us and that He 
teaches and speaks in the midst of us and in our church. 
As for the false apostles, if they are anything, they are 
sent either of men, or by men; but I am sent of God the 
Father, and of Jesus Chrsit, who is our Life and Resur- 
rection. My other brethren are sent from God; al- 
though, it is true, by man, that is, by me. Therefore, 
lest they might say that I only set myself proudly 
against them, I have my brethren with me, all of one 
mind, as faithful witnesses, which think, write, and 
teach the selfsame thing that I do." Unto the churches 
of Galatia. In these words Paul wishes to show that 
the false apostles would not endanger themselves to go 
to Jerusalem, to Caiaphas, or to Rome, to the Emperor, 
or to other places where no man had preached before, 
as Paul and the other Apostles did; but they went into 
Galatia, which was won unto Christ already by the 
labor and travail of Paul, and into Asia, Corinth, and 
such other places, where good men were, who professed 
the name of Christ, and where they, the enemies of 
- Christ's cross, might live in great security, and without 
any persecution. 

Send men whose eyes have seen the King 
Men in whose ears His sweet words ring; 
Send such Thy lost ones home to bring; 
Send them where Thou wilt come. 


22 > RIVES MINUTES DAEIDYO! WI THe Gain 


January 22 


Grace be to you and peace from God the Father, 
and from our Lord Jesus Christ. Gal. i. 3. 


* * * 


This greeting of the Apostle is strange to the world 
and was never heard of before the preaching of the 
Gospel. These two words, grace and peace, compre- 
hend in them whatever belongs to Christianity. Grace 
releases sin, and peace makes the conscience quiet. But 
Christ has vanquished these two monsters, sin and con- 
science. This the world does not know, and therefore 
it can teach no certainty of the overcoming of sin, 
conscience, and death. Only Christians have this kind 
of doctrine, and are exercised and armed with it to 
overcome sin, despair, and everlasting death. Peace of 
conscience, however, can never be had unless sin be first 
forgiven. And sin is not forgiven by the fulfilling of 
the Law; for no man is able to satisfy the Law. Much 
less is sin taken away by the works and inventions of 
men; there is no work that can take away sin. ‘There 
is no means to take away sin, but grace alone. By grace 
alone we have remission of sins and peace with God. 
And the Apostle fitly distinguishes this grace and peace 
from all other kinds of grace and peace. He wishes to 
the Galatians grace and peace, not from the emperor, 
or kings and princes, not from the world, but from 
God the Father, and from our Lord Jesus Christ, which 
is as much as to say, he wishes them a heavenly peace. 
In affliction and in the hour of death, the grace and 
favor of the world cannot help us. But when the 
grace and peace of God are in the heart, then is man 
strong, so that he can neither be cast down with adver- 
sity, nor puffed up with prosperity, but walks on 
bravely and keeps the highway. This peace of God 
Paul wishes the Galatians. 


And thus I live in God at peace, 

And die without a thought of fear, 
Content to take what God decrees, 

For through His Son my faith is clear, 
His grace shall be in death my stay, 
And peace shall bless my dying day. 


Py LEI INUTESTDATBSEWITFRILUTHER:. “23 


January 23 
Who gave Himself for our sins. Gal. i. 4a. 


* * * 


Paul speaks of nothing but Christ, and therefore in 
every word there is a fervency of spirit and life. And 
mark how well and to the purpose he speaks. He does 
not say: Which have received our works at our hands, 
nor, Which have received the sacrifices of Moses' law, 
worshipings, etc.; but, hath given— what? Not gold, 
nor silver, nor beasts, nor paschal lambs, nor an angel, 
but Himself! For what? Not for a crown, not for a 
kingdom, not for our holiness and righteousness, but 
"for our sins." These words are very thunderclaps 
from heaven against all kinds of righteousness. Again, 
by this sentence it 1s declared that our sins are so great, 
so infinite and invincible, that it is impossible for the 
whole world to atone for one of them, Here is to be 
marked the infinite greatness of the price bestowed for 
our sin, and then it will be evident that the power of 
it is so great, that by no means could it be put away 
except the Son of man be given for it. Furthermore, 
this sentence sets out to the conscience of all men who 
are terrified with the greatness of their sins, a singular 
comfort. For, although sin be never so invincible a 
tyrant, yet notwithstanding, forasmuch as Christ has 
overcome it through His death, it cannot hurt them that 
believe in Him. Especially mark well the pronoun our. 
You who judge yourself unworthy of this grace, should 
from your heart say and believe that Christ was given 
for your sins also. The chief knowledge and true wis- 
dom of Christians is to count these words of Paul true 
and of great importance, that Christ was delivered for 
our sins. 

He breaks the power of canceled sin, 
He sets the prisoner free; 
His blood can make the foulest clean; 
His blood avails for me. 


24 FIVE MINUTES DAILY WITH LUTHER 


January 24 


That He might deliver us from this present evil 
world, according to the will of God and our Father, 
To whom be glory for ever and ever. Amen. Gal. 
D br x ^ : 


In these words Paul calls this whole world, which 
has been, is, and shall be, the present world, to put a 
difference between this and the everlasting world to 
come. Moreover, he calls it evil, because that whatso- 
ever is in this world, is subject to the malice of the 
devil reigning over the whole world. For there is in 
it nothing but ignorance, contempt, blasphemy, hatred 
of God, and disobedience against all the words and 
works of God. In and under this kingdom of the 
world are we. By these words then, “that He might 
deliver us," Paul shows that we have need of grace and 
of Christ, and that no other creature, neither man nor 
angel, can deliver man out of this present evil world. 
For these works are only belonging to the Divine Ma- 
jesty, and are not in the power of any, either man or 
angel. Christ has put away our sin and has delivered 
us from this wicked world, which is an obedient serv- 
ant and willing follower of the devil. According to 
the will of God and our Father. We are not delivered 
by our own will, or cunning, nor by our own wisdom 
or policy, but God has had mercy upon us, and has 
loved us. Paul makes mention of the Father's will, 
that in Jesus' words and works we should not so much 
look upon Jesus as upon the Father. For Christ came 
into this world, and took man's nature upon Him, that 
He might be made a sacrifice for the sins of the whole 
world, and so reconcile us to the Father; this was done 
through the good pleasure of the Father, that we, by 
fastening our eyes upon Christ, might be drawn and 
carried straight unto the Father. To whom be glory 
for ever and ever. Here are intermingled praise and 
thanksgiving. This is the right kind of worship and 
service to God. 


The Gospel shows the Father's grace, 
Who sent His Son to save our race; 
Proclaims how Jesus lived and died 
'That man might thus be justified. 


EDOBSMENUIDES DAIEY WITHALULTHER 25 


January 25 


I marvel that ye are so soon removed from Him 
that called you into the grace of Christ, unto an- 
other Gospel. Gal. i. 6. 


* * * 


You see how Paul handles his Galatians, which were 
fallen away and seduced by the false apostles. He does 
not at the first set upon them with vehement and rig- 
orous words, but after a very fatherly sort, speaks ten- 
derly to them, and yet, in such a way that he reproves 
them notwithstanding. Forasmuch as his purpose was 
to raise up them that were fallen, and with a fatherly 
care to call them back again from their error to the 
purity of the Gospel, he most gently and mildly speaks 
to them. He complains that to fall from faith 1s an easy 
matter. Paul, with singular study and diligence, had 
planted churches in Galatia, and yet he had scarcely set 
his foot out of the door, as it were, but by and by the 
false apostles overthrew some. To the intent that he 
might call back again those backsliders, he tells them 
that he knows they have been deceived, not by their 
own default, but by the default of the false apostles, 
yet notwithstanding, he would have wished that they 
had grown up a little more in the strength of sound 
doctrine. You are removed, he says, “from Him that 
called you into the grace of Christ,’’ as though he would 
say: My preaching was not of the hard Law of Moses, 
neither taught I that you should be bond-slaves under 
the yoke; but I preached the only doctrine of grace and 
freedom from the Law, sin, wrath, and damnation, that 
you should be freemen under Christ. And will you 
suffer yourselves to be carried away, yea, and that so 
soon, from such a living Fountain, full of grace and 
life, unto another Gospel? He calls the teaching of the 
false apostles "another Gospel," but he says this in de- 
rision. 

My soul be on thy guard; 

Ten thousand foes arise, 

And hosts of sin are pressing hard 
To draw thee from the skies. 


26 "HIVE. MINUTES, DATEN WITHSEU EHER 


January 26 


Which is not another; but there be some that 
trouble you, and would pervert the Gospel of 
Chess ue GGliet asa 

* * * 

That which the false apostles taught was not an- 
other Gospel, as Paul here points out. ‘The false proph- 
ets taught that, besides faith in Christ, the works of the 
Law of God were also necessary to salvation. Most 
earnestly and obstinately they contended tbat the law 
ought to be observed, unto whom the stiff-necked Jews 
forthwith joined themselves, and afterwards easily per- 
suaded such as were not established in the faith that 
Paul was not a sincere teacher, because he regarded not 
the Law. To the end that they might set them the 
more sharply against him, they said that he preached 
unto the Gentiles freedom from the Law to bring into 
contempt, yea, utterly to abolish the Law of God and 
the kingdom of the Jews, saying, that they themselves 
ought rather to be heard, who, besides that they 
preached the Gospel rightly, were also the very disciples 
of the Apostles, with whom Paul was never conversant. 
By this policy they defamed Paul among the Galatians, 
so that by very necessity, Paul was compelled with all 
his might to set himself against these false apostles, 
whom he boldly reproved and condemned, saying that 
they were the troublers of the churches, and over- 
throwers of Christ’s Gospel. He says, Because they 
mingle the Law and the Gospel, they must needs be per- 
verters of the Gospel. For either Christ must remain, 
and the Law perish, or the Law must remain and Christ 
perish. Where the righteousness of the Law rules, there 
the righteousness of grace cannot rule. And if you can- 
not believe that God forgives our sins for Christ's sake, 
whom God sent into the world to be our Highpriest, 
how then will you believe that He will forgive the same 
for the works of the Law, which you could never per- 


form 
: "[is not by works of righteousness 


Which our own hands have done, 
But we are saved by sovereign grace 


Abounding through His Son. 


EIVEZMINUTES DAILY. WITH LUTHER 27 


January 27 


But though we; or an angel from heaven, preach 
any other Gospel unto you than that which we 
have preached unto you, let him be accursed. Gal. 
ER : P 3 
Because the false apostles were exceedingly bold and 
shameless, and with all their might set themselves 
against Paul, he, 1n turn, using his spirit of zeal and 
fervency, and being fully persuaded of the certainty of 
his calling, sets himself strongly against them, and 
wonderfully magnifies his ministry in the above words. 
Although, he says, we ourselves, I and my brethren, 
‘Timothy and Titus and as many as teach Christ purely 
with me (I am not now speaking of those seducers of 
consciences), yea, if an angel from heaven preach unto 
you, I would rather that I myself, my brethren, yea 
and tbe very angels from heaven should be held ac- 
cursed, than that my Gospel should be overthrown. 
This is indeed a vehement zeal, that he dare so boldly 
curse, not only himself, and his brethren, but also even 
an angel from heaven. But this is the mind of Paul: 
I had rather that myself, and my other brethren, yea, 
and an angel from heaven, should be accursed, than 
that we or others should preach any other Gospel than 
that we have preached already. Paul therefore con- 
cludes that there is no other Gospel besides that which 
he himself had preached. But he preached not a Gos- 
pel which he had himself devised, but the same which 
God promised before by His prophets in the Holy Scrip- 
tures (Rom. 1.); therefore he pronounces himself and 
others to be undoubtedly accursed if they teach any- 
thing contrary to the former Gospel; for the voice of 
the Gospel, once sent forth, shall not be called back 
again till the day of judgment. 


Thy Gospel-heralds dare not rest, 

Till through the world Thy truth has run; 
Till Christ has all the nations blest 

That see the light, or feel the sun. 


28 «FIVE! MINUTES DAILY: WITEREUTHER 





January 28 


As we said before, so say I now again, If any 
man preach any other Gospel unto you than that 
ye have received, let him be accursed. Gal. i. 9. 

* * * 


In this verse Paul repeats the selfsame thing, only 
changing the persons. Before he cursed himself, his 
brethren, and an angel from heaven; here he says, If 
there be any besides us which preach unto you any 
other Gospel than that which you have received of us, 
let them also be accursed. “This shows exceeding great 
fervency of spirit in the Apostle, that he dare curse all 
teachers throughout the whole world and in heaven 
which pervert his Gospel and teach any other; all men 
must either believe that Gospel that Paul preached, or 
else they must be accursed and condemned. ‘The 
changing of persons is here to be marked. Paul speaks 
otherwise in the first cursing than he does in the sec- 
ond. In the first he says, "If we, or an angel from 
heaven, preach unto you any other Gospel than that 
we have preached unto you’; in the second, "Than 
that ye have received." And this he does, lest the Gala- 
tians should say, We do not pervert the Gospel that 
you preached unto us; we did not understand you 
rghtly, but the teachers that came after you have de- 
claed unto us the true meaning. This, Paul says, I 
will in no case admit. “They ought to add nothing to 
it, nor correct it, for that which you heard of me is 
the sincere Word of God; this only must remain. Nei- 
ther do I desire myself to be another manner of teacher 
than I was, nor you other disciples. Wherefore, if you 
hear any man bringing any other Gospel than that you 
have heard of me, or bragging that he will deliver bet- 
ter things than you have received of me, let him and 
his disciples be both accursed. Paul here subjects him- 
self and an angel from heaven, all doctors upon earth, 
and all other teachers and masters whatsoever, under 
the authority of the Scripture. No doctrine ought to 
be taught or heard in the Church than the pure Word 


Sood: Within Thy temple when they stand, 
To teach the truth as taught by Thee, 
Savior, like stars in Thy right hand, 
Let all Thy Church's pastors be. 


FIVE MINUTES DAILY WITH LUTHER 29 


January 29 


For do I now persuade men, or God? or do I 
seek to please men? for if I yet pleased men, I 
should not be the servant of Christ. Gal. i. 10. 


* * * 


Paul would here say: Does it not appear sufficientiy 
unto you by my preaching, and by so many and so 
great afflictions which I have suffered, whether I serve 
men or God? Do I not show plainly enough by my 
preaching that I seek not the favor or praise of men, 
but to set forth the benefit and glory of God? Neither 
do we seek the favor of men by our doctrine; for we 
teach that all men are wicked by nature and the chil- 
dren of wrath. We condemn man’s free-will, his 
strength, wisdom, and righteousness; but we preach 
that we obtain God’s grace by the free mercy of God 
only, for Christ's sake. This is not to preach for the 
favor of men and the world. If I sought the favor 
of men I would not condemn their works. But I show 
God’s judgment out of His Word against all men, how 
that they are sinners, and that they are not made right- 
eous by works or by circumcision, but by grace only 
and faith in Christ. The false apostles must needs 
seek to please and to flatter men, to the end that they 
may live in peace and security of the flesh. “They teach 
the things which are of men, that is to say, wicked 
things, or else they allow the blasphemies and wicked 
judgments of the adversaries, contrary to the Word of 
God, against their own conscience, in order that they 
may still keep the favor of princes and bishops, and 
enjoy their goods. But I desire only that my doc- 
trine may please God, and by this means I make men 
my mortal enemies. 


Sure I must fight, if I would reign! 
Increase my courage, Lord; 

I'll bear the toil, endure the pain, 
Supported by Thy Word. 


30 ^ FIVE MINUTES DAILY WIRHZEUTHER 


January 30 


But I certify you, brethren, that the Gospel 
which was preached of me is not after man: for I 
neither received it of man, neither was I taught it, 
but by the revelation of Jesus Christ. Gal. i. 11, 


I2; x Á. x 


When Paul says here that his Gospel is not after 
man, he means not that his Gospel is not earthly, for 
that is manifest of itself— the false apostles bragged 
also that their doctrine was not earthly but heavenly— 
but be means that he learned not his Gospel by the min- 
istry of men, or received it by any earthly means, as 
we all learn it, either by the ministry of men, or by some 
earthly means, some by hearing; some by reading, and 
some by writing. But he received the same only by 
the revelation of Jesus Christ. Paul received his Gos- 
pel in the way as he was going to Damascus, where 
Christ appeared unto him, and talked with him. 
Being called, enlightened, and taught of Christ in the 
way, he was sent to Ananias, that he might also have 
the testimony of men that he was called of God to 
preach the Gospel of Christ. This Paul was con- 
strained to recite to put away the slander of the false 
apostles, who labored to bring him into hatred with 
the Galatians, saying that Paul was inferior to the rest 
of the Apostles scholars, who had received of the 
Apostles that which they taught and kept, and that 
Paul himself had also received the same things of them, 
though he now denied it. So they easily deceived the 
Galatians, who were not fully established and 
grounded, but as yet weak in the faith. Let every care- 
ful Christian labor and strive diligently to learn and 
to keep this doctrine which Paul taught, and let him 
use humble and hearty prayer, with continued study 
and meditation of the Word, that he may remain 
faithful. 

A trusty weapon is Thy Word, 

The Church's buckler, shield, and sword; 
Lord, let us in this Word abide, 

That we may seek no other guide. 


Nu Sen are ee Rev isti irat i llis t al Aaa le i Ml E ARI ue i 
FIVE MINUTES DAILY WITH LUTHER 31 


| 
January 31 


For ye have heard of my conversation in time 
past in the Jews’ religion, how that beyond meas- 
ure I persecuted the Church of God, and wasted it: 
and profited in the Jews’ religion above many my 
equals in mine own nation, being more exceedingly 
zealous of the traditions of my fathers. Gal. 1. 
[32014 

* * * 

Paul quotes here his own example, saying, I have in 
the past defended the traditions of the Pharisees, and 
the Jewish religion, more constantly than you and all 
your false teachers. Now, if the righteousness of the 
law had been worth anything, I would not have turned 
back from it; although in the keeping of it, before I 
knew Christ, I so exercised myself, and so profited 
therein, that I excelled many of my companions of 
mine own nation. Being more exceedingly zealous of 
the traditions of my fathers. In this place Paul treats 
not of the pharisaical traditions, but of a far higher 
matter: the law of Moses, which he calls the fathers’ 
traditions; that is to say, received and left as an inheri- 
tance from the fathers. For these, said he, when I 
was in the Jewish religion, I was very zealous. To 
the Philippians he writes: “As concerning the law, I 
was a Pharisee; concerning zeal, I persecuted the 
Church; and as concerning the righteousness of the 
law, I was unrebukable." As though he would say: 
Here I may glory and compare with the whole nation 
of the Jews, yea, even with the best and holiest of all 
those which are of the circumcision: Let them show 
me, if they can, a more zealous and earnest defender 
of Moses’ law than I have been. “This ought to have 
persuaded you not to believe these deceivers, which 
magnify the righteousness of the law as a matter of 
great importance; whereas if there were any cause to 
glory in the righteousness of the law, I have more 
cause to glory than any. 

The darkness of my former state, 
The bondage, all was mine; 

The light of life in which I walk, 
The liberty is Thine. | 


324 FIVE MINUTES DAIEY WI Tinie Tike 


February I 


But when it pleased God, who separated me 
from my mother’s womb, and called me by His 
grace: Gal ioe 

* * * 

But when it pleased God. He would say: It is God's 
pure, unsearchable grace, that He not only spared me, 
a most reprobate man, a blasphemer, persecutor, and 
sacriligious person, but even granted me the knowledge 
of salvation, the Holy Spirit, Christ, His Son, the 
apostleship, and eternal life. Likewise God mercifully 
regarded us, who were loaded down with the same sins, 
and has not only forgiven us, out of pure compassion 
and for Christ's sake, our wickedness and blasphemies, 
but has in addition enriched us with the greatest gifts 
and spiritual blessings. But many of us are ungrate- 
ful against God for this unspeakable grace and forget, 
as we read in II Pet..i. 9, the purging from our old sins 
and the grace given to us; in addition we open the door 
to the devil and begin to be weary of the Word, and 
very many pervert it and start new heresies. Who sep- 
arated me from my mother's womb. This is a He- 
brew phrase and means: He has sanctified me, ordained 
me, and prepared me; that is, when I was still in my 
mother’s womb, God foresaw that it would come thus, 
that I would rage with great fury against His Church 
and that He afterwards, out of pure grace, would bring 
me out of the course of my cruelty and blasphemy, 
according to His mercy, upon the way of truth and sal- 
vation. In this way Paul cuts off all merit from him- 
self and ascribes all glory alone to God, while he 
charges himself only with shame, as if he would say: 
Therefore I receive this gift alone through God’s grace. 


Grace! ‘tis a charming sound, 
Harmonious to the ear; 

Heav'n with the echo shall resound, 
And all the earth shall hear. 


FIVE MINUIBES DAILY WITH LOUDHER 833 








February 2 


To reveal His Son in me, that I might preach 
Him among the heathen. Gal. i. 16a. 


* * * 


Here Paul shows what manner of doctrine is given 
and committed to him; namely, the doctrine of the Gos- 
pel, which is the revelation of the Son of God. This 
is a doctrine quite contrary to tbe Law. The Law 
shows forth sin, terrifies the conscience, reveals death, 
the wrath and judgment of God, and hell, but does 
not reveal the Son of God. “The Gospel is such a doc- 
trine as admits no Law; it must be separate as far from 
the Law as there 1s distance between heaven and earth. 
This difference in itself is easy and plain, but in the 
agony and conflict of conscience, to hold this fast and 
to practice it in deed, is a hard matter. “The Gospel 
teaches that Christ came that He might be made an 
oblation for the sins of the whole world, and that our 
sins might be forgiven, and everlasting life given us 
for His sake, and not for the works of the Law or for 
our own righteousness. But this kind of doctrine is 
not learned or gotten by any study, diligence, or wis- 
dom of men, nor yet by the Law of God, but is re- 
vealed by God Himself, first by the external Word, 
then by the working of God's Spirit inwardly. That 
I might preach Him among the heathen. For what 
purpose was Christ revealed in him? Not only that 
Paul himself should believe in the Son of God, but 
also that he should preach Him among the Gentiles. 
Paul comprehends here in a few words his whole office 
and ministry, which is to bring this Gospel to the Gen- 
tiles, and to show unto them the same revelation which 
he himself had received. “Therefore he says to the Gala- 
tians, You ought to hear no teacher that teaches the 
Law and not the Gospel of Jesus Christ, the Son of 
God. | 

Father, in us Thy Son reveal, 
Teach us to know and do Thy will; 
Thy saving power and love display, 
And guide us to the realms of day. 


34> \BIVE MINUTES: DATEN WURHGRS Bie. 


February 3 


Immediately I conferred not with flesh and 
blood: neither went I up to Jerusalem to them 
which were Apostles before me; but I went into 
Arabia, and returned again unto Damascus. Gal. t. 
16b, 17. 
* * * 

Paul here means to say that after he had once received 
the revelation of the Gospel from Christ, he consulted 
not with any man, much less did he desire any man to 
teach him the Gospel. He did not go to Jerusalem; to 
Peter and tbe other Apostles, to learn the Gospel of 
them, but forthwith he preached Jesus Christ in 
Damascus, where he received baptism of Ananias and 
imposition of hands; for it was necessary for him to 
have the outward sign and testimony of his calling. I 
went into Arabia, he says, before I saw the Apostles, 
or consulted with them, and forthwith I took upon me 
the office of preaching among the Gentiles; for there- 
unto I was called, and had also received a revelation 
from God. He did not, then, receive his Gospel of any 
man, or of the Apostles themselves, but was content 
with his heavenly calling, and with the revelation of 
Jesus Christ alone. Wherefore this whole place is a 
confutation of the false apostles’ argument that Paul 
was but a scholar and a hearer of the Apostles, who 
lived after the Law; and, moreover, that Paul himself 
also had lived according to the Law, and therefore it 
was necessary that the Gentiles themselves should keep 
the Law, and be circumcised. In order that he might 
stop the mouths of these cavillers, he rehearses his 
history. Before my conversion, he says, I did not learn 
my Gospel of the Apostles, nor of any other of the 
brethren that believed; neither after my conversion, 
for forthwith I preached at Damascus, not Moses with 
his Law, but Jesus Christ, consulting with no man, 
not having seen as yet, any of the Apostles. 


Give tongues of fire and hearts of love, 
To preach the reconciling Word; 

Give power and unction from above, 
Where’er the joyful sound is heard. 


BIVEIMINU TES DATE WITHYEWTHER 35 


February 4 


Then after three years I went up to Jerusalem 
to see Peter, and abode with him fifteen days. But 
other of the Apostles saw I none, save James the 
Lord’s brother. Gal. 1. 18, 19. 


* * * 


Paul grants that he was with the Apostles, but not 
with all the Apostles However, he declares that he 
went to Jerusalem to them of his own accord, not by 
command; not to learn anything of them, but to see 
Peter. All his words are so framed that they prove his 
Gospel not to be of man. Indeed, he admits that he 
had seen Peter, and James the brother of our Lord, 
but none of the other Apostles besides these two, and 
that he learned nothing of them. The whole effect 
then of this matter lies in the words “to see." I went, 
he says, to see Peter and not to learn of him.  There- 
fore neither is Peter my master, nor yet James. But 
why does Paul repeat this so often, that he learned not 
his Gospel of men, nor of the Apostles themselves? His 
purpose is this, to persuade the churches of Galatia, 
which were now led away by the false apostles, and to 
put them out of all doubt that his Gospel was the true 
Word of God. For his ministry was here in great dan- 
ger, and all the churches likewise, which had used him 
as their chief pastor and teacher. Here Paul had a 
weighty matter in hand; namely, that all the churches 
in Galatia might be kept in sound doctrine. For if the 
pure Word of God is once taken away, there remains 
no consolation, no life, no salvation. His purpose is 
therefore to show by this history that he received his 
Gospel of no man; again, that he had preached for a 
certain time, both in Damascus and Arabia, by revela- 
tion from God, before he had seen any of the Apostles, 
even the selfsame Gospel that the Apostles had preached. 


Send forth Thy heralds, Lord, to call 
The thoughtless young, the hardened old, 
A scattered, homeless flock, till all 

Be gathered to Thy peaceful fold. 


36 „U FIVENWMINU/LES’DAIBYIWETEIZEBIRBER 


February 5 


Now the things which I write unto you, behold, 
before God, I lie not. Afterwards I came into the 
regions of Syria and Cilicia; and was unknown by 
face unto the churches of Judea which were in 
Christ: but they had heard only, that he which per- 
secuted us in times past, now preacheth the faith 
which once he destroyed. And they glorified God 
in me. Gal. i. 20-24. 


* * * 


Why does Paul add an oath? He is reciting his his- 
tory and is constrained to swear in order that the 
churches might believe him. Here you see that Paul, 
the elect vessel of God, was in so great contempt among 
his own Galatians, to whom he had preached Christ, 
that it was necessary for him to swear that he spoke 
the truth. And he swears in a matter which seems to 
be of no weight; namely, that he is speaking the truth 
when he says that he tarried not with Peter to learn of 
him, but only to see him. However, if you weigh the 
matter diligently, it is very weighty and of great im- 
portance, for it is to give assurance to the Galatians 
that the doctrine which he preached to them was God’s 
own Word. Afterwards I came into the regions of 
Syria and Cilicia, etc. This he added for the sequel 
and continuance of the history, that after he had seen 
Peter, he went into Syria and Cilicia, and there 
preached, and so preached, that he won the testimony 
of all the churches in Judea. As though he would 
say: The churches, not only in Damascus, Arabia, 
Syria, and Cilicia, but also in Judea, do witness that I 
have preached the same faith which I once withstood 
and persecuted. And they glorified God tn me, not be- 
cause I taught that circumcision and the Law of Moses 
ought to be kept, but for the preaching of faith and for 
the edifying of the churches by my ministry in the 
Gospel. 

And yet, the Law fulfilled must be 
Or we were lost forever; 

Therefore God sent His Son, that He 
Might us from death deliver. 


hinds MINUTES BAIEM WITH LUTHER 32 





February 6 


Then, fourteen years after, I went up again to - 
Jerusalem with Barnabas, and took Titus with me 
also. Gal. it. 1. 

* * * 

Having taught abroad among the Gentiles that they 
were justified by faith only, without the works of the 
Law, Paul went to Antioch and declared to the disciples 
what he had done. ‘Then they which had been trained 
up in the old customs of the Law rose against Paul 
with great indignation, because he preached to the Gen- 
tiles liberty from the bondage of the Law. Where- 
upon followed great dissensions, which afterwards 
stirred up new troubles. Paul and Barnabas testified, 
saying, Wherever we preached this doctrine among the © 
Gentiles, “the Holy Ghost came and fell upon those 
which heard the Word." Seeing then that by the mere 
hearing of faith the Holy Ghost came down upon them, 
it 1s certain by this sign that the Holy Ghost approves 
the faith of the Gentiles, for it does not appear that 
his was ever done before at the preaching of the Law. 
But the Jews and many of the Pharisees who believed, 
notwithstanding, having a great zeal for the Law and 
striving to maintain the glory thereof, set themselves 
more fiercely against Paul, contending that the Gentiles 
ought to be circumcised, for otherwise they could not 
be saved. Paul, seeing that their contentions and 
clamors increased daily, and being also warned in a 
revelation from God, after fourteen years went up 
again to Jerusalem to confer with the other Apostles: 
yet not for his own cause, but for the people’s sake. 
He then joined unto himself two witnesses, Barnabas 
and Titus. Barnabus was Paul’s companion in preach- 
ing, and had seen the Holy Ghost given unto the Gen- 
tiles, which were uncircumcised and free from Moses’ 
Law, by the mere preaching of faith in Christ Jesus. 
Titus was a Gentile who had become a Christian. 


His wondrous works and ways 

He made by Moses known; 

But sent the world His truth and grace 
By His beloved Son. 


38 "HIVE MINUTES DAILY WITH LUTHER 


February 7 


And I went up by revelation, and communicated 
unto them that Gospel which I preach among the 
Gentiles, but privately to them which were of rep- 
utation, lest by any means I should run, or had 
run, in. vain. ) Gal. 11.2. 


* * * 


Because God warned him by a special revelation, and 
commanded him to go, Paul went up to Jerusalem; 
and his purpose was to bridle, or at least appease, the 
Jews that believed and yet obstinately contended about 
the keeping of the Law, and thus wished to advance 
and confirm the truth of the Gospel. “This he had done 
after eighteen years of preaching the Gospel among the 
Gentiles (including the time when he preached in Da- 
mascus and Arabia). Among the Jews he suffered the 
Law and circumcision for a time, as the other Apostles 
did, yet ever holding the true doctrine of the Gospel. 
But in order that the weak should not be offended, he 
no doubt spoke to the Jews in this manner: If that 
unprofitable service of Moses’ Law, which avails noth- 
ing toward righteousness, so highly pleases you, you 
may still keep it, only do not burden the Gentiles and 
bind them to this Law. Paul confesses that he at this 
time conferred with the Apostles regarding the Gospel, 
but, says he, they profited me or taught me nothing; 
I rather, for the defense of the liberty of the Gospel, 
in the presence of the Apostles, constantly resisted and 
overcame those who wished to force the observation 
of the Law upon the Gentiles. I glory that in going 
to Jerusalem by the revelation of God, I brought to 
pass this, that the Apostles approved me and not those 
which were against me. And I conferred especially 
with the chiefest among the brethren. We wished that 
all men should see that this doctrine was in nowise con- 
trary to the doctrine of the other Apostles, and thus 
stop the mouths of the adversaries. 

Blest be the tie that binds 

Our hearts in Christian love; 
The fellowship of kindred minds 
Is like to that above. 


BIVERMINUTES DAILY WITILEUTHER 39 


February 8 


But neither Titus, who was with me, being a 
Greek, was compelled to be circumcised. Gal. it. 3. 


* * * 


This word (was compelled) sufficiently declares 
what the consequence and conclusion was; namely, that 
the Gentiles should not be constrained to be circumcised. 
Paul did not reject circumcision as a damnable thing, 
neither did he by word or deed enforce the Jews to for- 
sake it. But he rejected circumcision as a thing not nec- 
essary to righteousness, seeing the fathers themselves 
were not justified by it. “The believing Jews who were 
weak could understand this teaching in no other way 
than that circumcision was altogether unprofitable and 
damnable. ‘The false apostles increased this opinion 
of the weak Jews in order to discredit Paul’s doctrine 
among them. Paul therefore compelled none that 
would be circumcised to remain uncircumcised, only he 
would have them understand that circumcision is not 
necessary to justification. And he suffered the Jews 
to keep the Law, as long as they did it with a free con- 
science, and understood that they were justified by faith 
and not by the Law or circumcision. And Paul: might 
have suffered Titus to be circumcised, being a Gentile, 
but because he saw that they would compel him there- 
unto, he would not. For if they had prevailed therein, 
by and by they would have gathered that it was nec- 
essary to justification, and so, through this sufferance, 
they would have triumphed over Paul. This strong 
argument Paul could bring against the false apostles, 
that in this conference it was decided by the consent of 
all the Apostles, the whole church also approving the 
same, that Titus should not be circumcised. 


Not the labors of my hands 

Can fulfill Thy Law’s demands; 
Could my zeal no respite know, 
Could my tears forever flow, 

All for sin could not atone; 

Thou must save, and Thou alone. 


40 .@ FIVE? MINUTES “DATE Y? WI TESEREREIER 


February 9 


And that because of false brethren unawares 
brought in, who came in privily to spy out our 
liberty which we have in Christ Jesus, that they 
might bring us into bondage: to whom we gave 
place by subjection, no, not for an hour, that the 
truth of the Gospel might continue with you. 
Gala) 

* * * 

Now, where Paul speaks of the truth of the Gospel, 
he means that the Gospel is of itself simple, true, and 
sincere; but by the malice of Satan's ministry, it is cor- 
rupted and defaced. [he truth of the Gospel is that 
our righteousness comes by faith alone, without the 
works of the Law. ‘The corruption or falsehood of the 
Gospel is that we are justified by faith, but not without 
the works of the Law. With this condition the false 
apostles also preached the Gospel. Paul reprehends the 
false apostles because they had taught a false Gospel, 
requiring circumcision, and the observation of the Law 
as necessary to salvation. Moreover, they went about 
by wonderful craft and subtilty to entrap Paul, for 
they watched him narrowly to see whether he would 
circumcise Titus or not, also whether he would with- 
stand them in the presence of the Apostles. “Chey went 
about, says he, to spy out our liberty which we have in 
Christ Jesus, that they might bring us into bondage. 
These false apostles armed themselves on every side, 
that they might convince and confound Paul before the 
whole congregation. If they had required this by way 
of brotherly charity, doubtless he would not have de- 
nied it, but seeing they would have it done as a neces- 
sary thing, by compulsion, to the overthrowing of the 
Gospel, and to bring men’s conscience into bondage, he 
set himself mightily against them, and prevailed. 


Strong in the Lord of hosts, 

And in His mighty power; 

Who in the strength of Jesus trusts 
Is more than conqueror. 


BIVESMINOTES DAILY WITH LUTHER 41 


February 10 


But of those who seemed to be somewhat, what- 
soever they were, it maketh no matter to me: God 
accepteth no man’s person: for they who seemed to 
be somewhat in conference added nothing to me. 


Gal. ii. 6. 
* * * 

This was one of the greatest arguments that the false 
apostles used against Paul: the Apostles, said they, 
were familiarly conversant with Christ, they heard and 
saw all His preachings and miracles while Christ was 
yet living in the world. To this Paul answers: This 
argument concludes nothing. Let the Apostles be never 
so great, yea, let them be angels from heaven, it is no 
matter to me. ‘The controversy is not here concerning 
the excellency of the Apostles, but concerning 
the Word of God and the truth of the Gospel. “This 
ought to be kept pure and uncorrupt; this ought to be 
preferred above all things. God accepteth no man’s 
person. He regards not the office of the apostleship. 
God would have us fix our eyes upon and rest wholly 
upon the Word itself. Not that God does not esteem 
the persons at all, but in the matter of justification he 
does not regard them, be they never so great and glori- 
ous. [he truth of the Gospel must continue, so that 
the Word of God and the righteousness of faith may be 
kept pure and uncorrupt. Paul says he did not con- 
fer with the Apostles that they might teach him any- 
thing, for why should they teach him, since Christ, by 
His revelation, had before sufficiently taught him all 
things? He declared that he had only told the Apostles 
what he had taught the Gentiles; namely, faith in 
Christ alone, without the Law, and that by this preach- 
ing of faith the Holy Ghost came down upon the Gen- 
tiles, who then immediately spake with divers tongues. 


Thy Word is everlasting truth; 

How pure is every page! 

That holy Book shall guide our youth, 
And well support our age. 


42 © BIVE MINUTES DALEY, WITHEEDIREER 


February 11 


But contrariwise, when they saw that the Gospel 
of the uncircumcision was committed unto me, as 
the Gospel of the circumcision was unto Peter. 


Gal ns 
* * * 

With these words Paul mightily confutes the false 
apostles, for here he challenges to himself the same 
authority which tbe false apostles attributed to the true 
Apostles, and he returns their argument against them- 
selves. ‘The false apostles, he said, allege against me 
the authority of the great Apostles to maintain their 
cause; but I, on the contrary, allege the same against 
them for my defense, for the Apostles are on my side. 
The Apostles, when they saw the Gospel of the un- 
circumcision was committed to me, and knew of the 
grace that was given to me, gave to me and Barnabas 
the right hand of fellowship, approving my ministry, 
and giving thanks unto God for the gifts which I had 
received. What does Paul mean when he says that the 
Gospel of the uncircumcision was committed unto him, 
and of the circumcision unto Peter? “The other apostles 
remained in Jerusalem especially, until God called them 
unto other places, but Paul, as it is written in the Acts 
x111.2, by a singular vocation, was chosen to be the 
Apostle of the Gentiles, and being sent out of Judea, 
he traveled through the countries of the Gentiles. He 
first preached to the Jews, who dwelt here and there 
among the Gentiles, but when they would not hear his 
Gospel, he turned to the Gentiles. Paul was sent espe- 
cially unto the Gentiles, but because he was a debtor 
unto all, and became all things to all men, therefore, 
occasion being offered, he went into the synagogues of 
the Jews, where not only the Jews, but also the Gen- 
tiles heard him preaching Christ. He calls the Gentiles 
uncircumcision, and the Jews circumcision. 


The Lord makes bare His arm 
Through all the earth abroad: 
Let every nation now behold 
Their Savior and their God. 


FIVE NIENUIDES DAIRY: WITHSEU THER . 43 


February 12 


(For He that wrought effectually in Peter to the 
apostleship of the circumcision, the same was 
mighty in me toward the Gentiles.) Gal. it. 8. 


* * * 


This is a confutation of another argument of the 
false apostles. Why do the false apostles boast, says 
he, that the Gospel of Peter was mighty, that he con- 
verted many, and that he wrought many and great mir- 
acles, raised up the dead, and with his shadow healed 
the sick (Acts v. 15)? I grant all these things to be 
true; but Peter received this power from heaven. The 
same power had I also, which I received not of Peter, 
but the same God and the same Spirit which was mighty 
in Peter was mighty in me also. I had the same grace: 
I taught many, I wrought many miracles, and through 
my shadow also I healed the sick. And this Luke tes- 
tifies in these words: “And God wrought no small 
mipaciesipy thehands at Paul, (etch (Acts xix. 11, 12). 
Paul will be counted in no point inferior to the rest 
of the Apostles; and herein he glorieth with a godly 
and a holy pride. Necessity constrained him stoutly 
to withstand Peter; and the burning zeal which he had 
for the glory of God moved him so to do. Certain 
profane spirits, not considering this, thought it to be 
but a carnal pride that caused Paul thus to do. But 
Paul had here not his own business in hand, but a 
matter of faith. Now, as concerning faith, we ought 
to be invincible, and more hard, than the adamant 
stone; but, as touching charity, we ought to be soft, 
and more flexible than the reed or leaf that is shaken 
with the wind, and ready to yield to everything. 
Therefore the controversy was not here touching the 
glory of Paul, but the glory of God, the Word of God, 
the true worship of God, true religion, and the right- 
eousness of faith, to the end that these might still re- 
main pure and uncorrupt. 

Lord, grant that we e’er pure retain 
The catechismal doctrine plain, 

As Luther taught the heavenly truth 
In simple words to tender youth. 


44 FIVE MINUTES DAILY WITH LUTHER 


February 13 


And when James, Cephas, and John, who 
seemed to be pillars, perceived the grace that was 
given unto me, they gave to me and Barnabas the 
right hands of fellowship; that we should go unto 
the heathen, and they unto the circumcision. Gal. 

ii. 9. 
* * * 

Paul says: When they heard that I had received my 
calling and charge from God to preach the Gospel among 
the Gentiles, and that God had wrought so many mir- 
acles by me; moreover, that so great a number of the 
Gentiles were come to the knowledge of Christ through 
my ministry, and that the Gentiles had received the 
Holy Ghost, without the law and circumcision, solely 
and alone by the preaching of faith—Peter, James and 
John glorified God for this grace which was given unto 
me. They perceived that by the grace of God, from 
a waster and persecutor of the Church I was made an 
Apostle, was taught by Jesus Christ, and enriched with 
spiritual gifts. Here Paul shows that Peter, James, and 
John not only acknowledged his ministry and authority 
and the gifts of the Spirit which were in him, as heav- 
enly gifts, but also approved and confirmed the same, 
yet not as superiors and rulers, but as brothers and wit- 
nesses. They who are esteemed as chief pillars among 
the Apostles are wholly with him and not against him. 
As if they would say: In doctrine we are companions, 
and have fellowship together therein; we have all one 
doctrine, for we preach one Gospel, one baptism, one 
Christ, and one faith. Only to you is committed the 
Gospel over the uncircumcision, as the Gospel over the 
circumcision is unto us. But neither uncircumcision 
nor circumcision ought to hinder our society and fel- 
lowship, since it is but one Gospel, which we both 
preach. 

One family we dwell in Him, 

One Church above, beneath; 

Though now divided by the stream— 
The narrow stream of death. 


BIVEEMINUTDES DAILY WITH TLUTHER 7745 


February 14 


Only they would that we should remember the 
poor; the same which I also was forward to do. 
Gal. ii. 10. 

* * * 

After the preaching of the Gospel, the office and 
charge of a true and faithful pastor is to be mindful of 
the poor. For where the Church 1s there must needs be 
the poor, who for the most part are the only true dis- 
ciples of the Gospel, as Christ says: ‘“The poor receive 
the glad tidings of the Gospel" (Isa. lxi. 1; Matt. xt. 5; 
Luke iv. 26), for the world and the devil do persecute 
the Church, and bring many to poverty, who are after- 
wards forsaken and despised of the world. Moreover, 
the world not only offends in this respect, but is care- 
less also concerning the preservation of the Gospel, true 
religion, and the true service of God. There is none 
that will now take care for the maintenance of the true 
ministers of God’s Word and the erecting of schools 
where His Word is taught, but for the erecting and es- 
tablishment of false worship, superstition, and idolatry, 
no cost is spared; every man is ready to give most lib- 
erally and largely. True religion is ever in need. Christ 
complains that He is hungry, thirsty, harborless, naked, 
and sick (Matt. xxv. 35). Wherefore a true and faith- 
ful pastor must have a care of the poor also, and this 
care Paul here confessed that he had. 


Lord, lead the way the Savior went, 
By lane and cell obscure, 

And let love’s treasures still be spent, 
Like His, upon the poor. 

Like Him thro’ scenes of deep distress, 
Who bore the world’s sad weight, 
We, in their crowded loneliness, 


. Would seek the desolate. 


OON RE I a iD ae 2 nn... 
46 FIVE MINUTES DAILY WITH LUTHER 


February 15 
But when Peter was come to Antioch, I with- 
stood him to the face, because he was to be blamed. 
Galt dud * HOD M 


Paul goes on still in his confutation, saying “that he 
not only has for his defense the testimony of Peter, and 
the other Apostles which were at Jerusalem, but also 
that he withstood Peter in the presence of the whole 
church of Antioch," for, as said before, he bad here no 
trifling matter in hand, but the chief article of all 
Christian doctrine, compared to which, when esteemed 
rightly, all other things shall seem vile; for what is 
Peter, what is Paul, what is an angel from heaven, what 
are all other creatures to the article of justification? for 
faith in this doctrine brings us unto clear light, but ig- 
norance of the same leaves us in miserable darkness. 
Wherefore, if we see this article impugned or defaced, 
fear not to resist either Peter or an angel from heaven, 
following the example of Paul, who, seeing the ma- 
Jesty of this article to be in danger for the dignity of 
Peter, had no regard for his dignity in order to keep 
this doctrine pure and uncorrupt. We are not ashamed, 
for the defense of the truth, to be counted and called by 
the hypocrites, proud and obstinate, such as will be 
only-wise, will bear none, will give place to none. Here 
we must needs be obstinate. Here if I give no place 
to my parents, to the magistrate, or an angel from 
heaven, I do well. For what is the creature compared 
to the Creator? Diligently weigh and consider the mat- 
ter whereof Paul entreats, for he entreats of the Word 
of God, which can never be magnified enough. The 
words, “to his face," are especially directed against the 
venomous vipers and apostles of Satan, which slander 
those that are absent and in their presence dare not once 
open their mouth, as the false apostles did. "So did 
not I speak of Peter (Paul says), but frankly and 
openly I withstood him, because he was to be blamed." 

Raised from he dead, we live anew; 
And justified by grace, 

We shall appear in glory too, 

And see our Father's face. 


FIVE MINUTES DAILY WITH LUTHER 47 


February 16 


For before that certain came from James, he did 
eat with the Gentiles: but when they were come, 
he withdrew and separated himself, fearing them 
which were of the circumcision. Gal. it. 12. 


* * * 


The Gentiles which were converted to the faith did 
eat meats forbidden by the law; and Peter being con- 
versant with the Gentiles which were converted, did eat 
with them, knowing that herein he did well, and there- 
fore boldly transgressed the law with the Gentiles. Paul 
confessed that he did the same, when he said "that he 
became a Jew to the Jews, and to them that were with- 
out law, as though he were without law." Wherefore 
Peter, in eating and drinking with the Gentiles, sinned 
not, but did well, and knew that it was lawful for him 
to do so, for he showed by this transgression that the 
law was not necessary to righteousness, and also deliv- 
ered the Gentiles from the observation of the law. And 
Paul does not here reprove Peter for his transgression, 
but for his dissimulation, 1n that when the Jews which 
came from James were present, he abstained from meats 
forbidden in the law, fearing lest the Jews should be 
offended thereby. To eat meats prohibited in the law 
is not evil, but this shrinking and dissimulation of 
Peter is evil, for it might be said: Peter abstaineth from 
meats forbidden in the law, wherefore if you do not 
likewise abstain, you cannot be saved. ‘The truth of 
the Gospel was here in danger, for of the law often 
comes faith in works, and where that is there can be 
no trust in Christ. Therefore Paul was justified in re- 
sisting Peter. 


Run the straight race 

Through God's good grace, 

Lift up thine eyes, and seek His face; 
Life with its way before us lies, 

Christ is the path, and Christ the prize. 


48 - FIVE MINUTES DAILY WITH LUTHER 


February 17 


And the other Jews dissembled likewise with 
him; insomuch that Barnabas also was carried away 
with their dissimulation. Gal. it. 13. 


* * * 


If Peter dissembled, then he certainly knew what was 
the truth and what was not. And Paul says: Others 
dissembled likewise with Peter, insomuch that Barnabas 
also was brought into their dissimulation, which would 
afterwards have been an occasion of the ruin of the 
Gospel, then newly received, if Paul had not resisted 
Peter. It is a wonderful matter, that God preserved 
the Church, being yet but young, and the Gospel it- 
self, by one person. Paul alone stood up for the truth; 
for he had lost Barnabas, his companion, and Peter was 
against him. So sometimes one man is able to do more 
in a council than the whole council besides. This is 
said to the end that we should diligently learn the ar- 
ticle of justification, and make a plain difference between 
the Law and the Gospel, and that in this matter we 
should do nothing by dissimulation, or give place to 
any man, if we will retain the truth of the Gospel, and 
faith sound and uncorrupt. Nothing fights more 
strongly against faith than reason and the Law, and 
these two enemies must be conquered. Wherefore, when 
thy conscience is terrified with the Law, and wrestles 
with the judgment of God, ask counsel neither of rea- 
son nor of the Law, but rest only upon grace and the 
Word of consolation, and so stand as if you had never 
heard anything of the Law. It is to be marveled that 
such excellent men as Peter, Barnabas, and others should 
so suddenly and so lightly fall, especially in that which 
they knew so well, and had also before taught to others. 
‘Thus we see that we are nothing with all our gifts, ex- 
cept God assist us. When He leaves us to ourselves, 
our wisdom and knowledge is nothing. 


Make me to walk in Thy commands— 
"Tis a delightful road; 

Nor let my head, or heart, or hands, 
Offend against my God. 


Hive VUNG TES DAIRY? WITHYEUTHER ' 49 


February 18 


But when I saw that they walked not uprightly, 
according to the truth of the Gospel. Gal. i. 14a. 


* * * 


There is none but Paul who has his eyes open and 
sees the offense of Peter, of Barnabas, and the other 
Jews which. dissemble with Peter. On their part, they 
do not see their own offense; nay, they rather think 
that they do well in bearing with the infirmities of the 
weak Jews. It is a great matter that Peter should be 
accused of Paul as one that was fallen from the truth of 
the Gospel. He could not be more grievously repre- 
hended. Yet he suffered it patiently; and no doubt, 
he gladly. acknowledged his offense; for, though they 
preached the Gospel, through their dissimulation they 
established the Law; but the establishment of the Law 
is the abolishing of the Gospel. Now the way to dis- 
cern the one from the other is to place the Gospel in 
heaven and the Law on the earth; to call the righteous- 
ness of the Gospel heavenly, and the righteousness of 
the Law earthly, and to put as great difference between 
the righteousness of the Law as God hath made be- 
tween heaven and earth, between day and night. 
Wherefore, if the question be concerning the matter of 
faith or conscience, let us utterly exclude the Law, but 
if we have to do with works, let us lighten the lantern 
of works and the righteousness of the Law. If the 
conscience be terrified with the sense and feeling of sin, 
think thus: I will know nothing at all of the Law or 
works thereof, but will only look to the remission of 
sins and the pure righteousness offered and freely given 
unto us in Christ. Contrariwise, in civil policy, obedi- 
ence to the Law must be severely required; when ex- 
ternal duties must be done, then we must follow our 
vocation and the works thereof. 


Blest is the man, forever blest, 

Whose guilt is pardoned by his God, 
Whose sins with sorrow are confessed, 
And covered with his Savior's blood. 


50 . FIVE MINUTES DAILY WITH LUTHER. 


February 19 


I said unto Peter before them all, If thou, being 
a Jew, livest after the manner of Gentiles, and not 
as do the Jews, why compellest thou the Gentiles 
to live as do the Jews? Gal. it. 14b. 


* * * 


Paul says openly to Peter: You are a Jew, and 
therefore are bound to live like a Jew, that is, to ab- 
stain from meats forbidden in the Law. Notwith- 
standing, you live like a Gentile, that 1s, you do con- 
trary to the Law, for, as a Gentile, which is free from 
the Law, you eat common and unclean meats; and you 
do well to do so. But by abstaining from these meats 
when you are 1n the presence of the brethren converted 
from the Jewish religion, you compel these Jews like- 
wise to keep the Law, and you give occasion to the 
Gentiles to think: Peter abstains from those meats which 
the Gentiles used to eat; and which he bimself ate, 
therefore we ought likewise to avoid the same, other- 
wise we cannot be justified or saved. We see, then, 
that Paul reproves not ignorance in Peter (for he knew 
that he might freely eat with Gentiles all manner of 
meats), but his dissimulation, which compels the Gen- 
tiles to live like the Jews. To live as the Jew is not 
evil in itself, for it is an indifferent thing whether we 
eat swine’s flesh or any other meats. But if for con- 
science’ sake we abstain from certain meats, this is to 
deny Christ and to overthrow the Gospel. Therefore 
when Paul saw that Peter’s act tended to this end, he 
withstood him. Since, then, it is so dangerous a thing 
to have to do with the Law, let every Christian dili- 
gently learn to discern between the Law and the Gos- 
pel. Let him suffer the Law to rule over the body and 
the members thereof, but not over the conscience. 


Christ Jesus is the ground of faith, 
Who was made flesh and suffered death; 
Are built on this chief Corner-stone. 
All that confide in Him alone 


GIVE MINUGES DAILY WLELHZJDUTHER 54 


February 20 


We who are Jews by nature, and not sinners of 


the Gentiles. Gal. it. 15. 
* * * 


That is to say, the Jews are born unto the righteous- 
ness of the Law, to Moses, and to circumcision. “They 
have the righteousness of the Law by nature. Com- 
pared with the Gentiles, they are not sinners, they are 
not without Law and without works. ‘They are born 
righteous and brought up in righteousness. Their 
righteousness begins even with birth. It is a great mat- 
ter that they are Jews by nature, born to the Law and 
to the works thereof. Notwithstanding that they have 
this prerogative, they are therefore not righteous before 
God. ‘Though they be born holy, be circumcised, keep 
the Law, have the adoption, the glory, the covenant, 
the fathers, the true worship, God, Christ, the prom- 
ises, live in them and glory in the same, none of all these 
. 1$ faith in Christ, which alone justifies, and not the 
Law. Not that the Law is evil or damnable, for the 
Law, circumcision, and the like, are not condemned be- 
cause they do not justify, but Paul takes from them the 
office of justification, because the false apostles con- 
tended that by them, without faith, and only by the 
works wrought, men are justified and saved. This Paul 
would not suffer, for without faith all things are deadly. 
The Law, circumcision, the adoption, the temple, the 
worship of God, the promises, yea, God and Christ 
Himself, without faith, profiteth nothing. Paul speaks 
in general against all things which are contrary to faith. 


Lord, I believe were sinners more 
Than sands upon the ocean shore, 
Thou hast for all a ransom paid, 
For all a full atonement made. 


52 “FIVE MINUTES -DAIEY WIEHSEUTEHER 


February 21 


Knowing that a man is not justified by the 
works of the Law, but by the faith of Jesus Christ. 
Gal. ii. 16a. 

* * * 

This word (the work of the Law) reaches far and 
comprehends much. We take the work of the Law 
therefore generally for that which is contrary to grace. 
Whatsoever is not grace, is the Law, whether it be ju- 
dicial, ceremonial, or the Ten Commandments. Where- 
fore if thou couldest do the works of the Law according 
to this commandment, ‘Thou shalt love the Lord thy 
God with all thy heart," etc. (which no man yet ever 
did or could do), yet would you not be justified before 
God: for a man is not justified by the works of the 
Law. The work of the Law, then, according to Paul, 
signifies the work of the whole Law, whether it be 
judicial, ceremonial, or moral. Now, if the work of 
the moral Law does not justify, much less does circum- 
cision justify, which is a work of the ceremonial Law. 
Wherefore, when Paul says (as he often does), “that 
a man is not justified by the Law, or by the works of 
the Law" (which are both one), he speaks generally of 
the whole Law, setting the righteousness of faith against 
the righteousness of the whole Law. "For by the 
righteousness of the Law,”’ says he, ‘‘a man is not pro- 
nounced righteous before God: but the righteousness of 
faith God imputes freely through grace, for Christ’s 
sake." The Law, no doubt, is holy, righteous, and 
good: yet, notwithstanding, a man is not justified 
thereby before God. 


By grace! our works are all rejected, 
All claims of merit pass for naught; 
The mighty Savior, long expected, 
To us this blissful truth has brought 
That He by death redeems our race, 
And we are saved alone by grace. 


» 


EIVESMINUNES DAILY WITH LOTHER 563) 


February 22 


Even we have believed in Jesus Christ, that we 
might be justified by the faith of Christ, and not 
by the works of the Law; for by the works of the 
Law shall no flesh be justified. Gal. ii. 16b. 


* * * 


This is the true meaning of becoming a Christian, 
even to be justified by faith ın Jesus Christ, and not by 
the works of the Law—not that faith justifies when 
charity and good works are joined withal. When a 
man hears that he ought to believe in Christ, and yet, 
notwithstanding, believes that faith does not justify 
unless it is formed and furnished with charity, by and 
by he falls from faith, and thinks: If faith without 
charity does not justify, then faith is vain and unprof- 
itable and charity alone justifies, for unless faith be 
formed with charity, it is nothing. To support this 
view, the adversaries of Paul allege: ‘“Though I speak 
with the tongues of men and of angels, and have not 
ran Iamsnothing; wv Buüfssthey.zare” men 
without understanding. By this false interpretation 
they have not only perverted the words of Paul, but 
have also denied Christ and. buried all His benefits. 
We grant that we must teach also good works and char- 
ity, but it must be done in time and in place, that is to 
say, when the question is concerning works and does 
not touch the article of justification. Here the ques- 
tion is, By what means are we justified and how do we 
attain eternal life? To this we answer with Paul, that 
by faith in Christ alone are we pronounced righteous, 
and not by the works of the Law or charity. We do 
not reject good works, but we will not suffer ourselves 
to be removed from this stronghold of our salvation, 
which Satan most desires. Victory over sin and death, 
salvation, and everlasting life, come by the Lord Jesus 
Christ only and alone. 


All that I am, e’en here on earth, 
All that I hope to be 

When Jesus comes and glory dawns, 
I owe it, Lord, to Thee. | 


54i SAU VAR MINUTES DAILY WITH LUTHER 


February 23 


But if, while we seek to be justified by Christ, 
we ourselves also are found sinners, is therefore 
Christ the minister of sin? God forbid. Gal. ii. 
17% 

* * * 

If this be true, says Paul, that we are justified by 
Christ, then it is impossible that we should be sinners, 
or should be justified by the Law. On the contrary, 
if this be not true, but that we must be justified by 
the Law, and the works of the Law, then it is impos- 
sible that we should be justified by Christ. Either: 
we are not justified by Christ, or we are not justified by 
the Law. But the truth is that we are justified by 
Christ, therefore we are not justified by the Law. The 
truth of the Gospel teaches us that a man is not justi- 
fied in the Law, but in Christ. Now, if they that 
are justified in Christ are yet found sinners, that is, do 
yet still belong to the Law, and are under the Law 
(as the false apostles teach) , then are they not yet jus- 
tified, for the Law accuses them and shows them to be 
yet sinners, and requires of them the works of the Law 
as necessary to their justification. But we know and 
believe that Christ is a Justifier and a Redeemer from 
sins. If I attribute this to the Law, then is the Law 
my justifier, delivering me from sins because I do the 
works thereof; so then the Law is Christ, and Christ - 
loses His name, His office, and His glory. A minister 
of sin is nothing else but a lawgiver, or a schoolmaster 
of the Law, which teaches good works and charity. 
‘The proper office of Christ is, after the Law has pro- 
nounced a man to be guilty, to raise him up again and 
to loose him from his sins, if he believe the Gospel. 
For to all that believe, "Christ is the end of the Law 
for righteousness to every one that believeth." ‘He 
is the Lamb of God that taketh away the sins of the 
world’ (Rom. x.4; John 1.30). 


I lay my sins on Jesus, 

The spotless Lamb of God; 
He bears them all and frees us 
From the accursed load. 


FIVE MINUTES DAILY WITH LUTHER 55 


February 24 


For if I build again the things which I destroyed, 
I make myself a transgressor. Gal. ii. 18. 


* * * 


Paul would here say: I have not preached to this 
end, that I might build again those things which I once 
destroyed. If so, I should not only labor in vain, but 
should make myself also a transgressor and overthrow 
all together, as the false apostles do, and make of grace 
and of Christ the Law and Moses, and contrariwise, 
of the Law and Moses I should make grace and Christ. 
Now, by the ministry of the Gospel I have abolished 
sin, heaviness of heart, wrath, and death. I have 
taught that the conscience of man is subject to the Law, 
sin, and death, from which man cannot be delivered 
either by men or angels. But that there is remission 
of sins by Jesus Christ, who has abolished the Law and 
has destroyed sin and death: whoever believes in Him 
shall be delivered from the curse of the Law and from 
the tyranny of sin and death; he shall become right- 
eous and have eternal life. By the preaching of the 
Gospel I have distroyed the Law, to the end that it 
should not reign 1n the conscience any more. For when 
the new guest, Christ Jesus, comes into the new house, 
there to dwell alone, Moses, the old inhabitor, must 
give place unto Him and depart somewhere else. Also 
where Christ, the new Guest, is come to dwell, there 
dwells mere grace, righteousness, joy, life, and true 
faith in the Father, who is now reconciled unto us, 
gracious, long-suffering, and full of mercy for His Son 
Jesus Christ’s sake. Should I then drive out Christ 
and destroy His kingdom, which I have planted 
through the preaching of the Gospel, and build up 
again the Law and set up the kingdom of Moses? This 
I would do if I would teach circumcision and the ob- 
servation of the Law to be necessary to salvation. 


Grace all the work shall crown, 
Through everlasting days; 

It lays in heaven the topmost stone, 
And well deserves the praise. 


56 » FIVE MINUTES DAILY WITH LUTHER 


February 25 . 


For I through the law am dead to the Law, that 
I might live unto God. Gal. u. 19. 


* * * 


These are marvelous words, and unknown kinds of 
speech, which man's reason can in nowise understand. 
Paul speaks with great zeal and vehemency of spirit; 
in great displeasure, as it were. Why do you boast so 
much of the Law? he would say. Of this I would be 
ignorant. But if you will needs have the Law, I also 
have the Law. As though moved through indignation 
of the Holy Ghost, he calls grace itself the Law, giving 
a new name to the effect and working of grace, 1n con- 
tempt of the Law of Moses and the false apostles, 
which contended that the Law was necessary to justi- 
fication: he sets the Law against the Law. As if he 
would say: The Law of Moses accuses and condemns 
me, but against that accusing and condemning Law, I 
have another law, which is grace and liberty. “This law 
accuses the accusing Law, and condemns the condemn- 
ing Law. So death kills death: but this killing death 
is life itself. And here Paul seems to be a heretic, yea, 
of all heretics the greatest. For he says that he, being 
dead to the Law, lives to God. The false apostles 
taught: Except you live to the Law, you are dead to 
God. Paul says here quite the contrary: Except you 
be dead to the Law, you cannot live to God. Man’s 
wisdom does not understand this doctrine, therefore it 
always teaches the contrary. Wherefore we must 
mount above our wisdom to this heavenly altitude, 
that we may be assured that we are far above the Law, 
yea, that we are utterly dead unto the Law. All these 
things tend to this end, that we are not justified by the 
Law, but by faith only in Jesus Christ. 


Fain we would on Thee rely, 
Cast on Thee our sin and care: 
To Thine arms of mercy fly, 
Find our lasting quiet there. 


BEIVE MINUTES DAILY WITH LUTHER 57 


| 
| February 26 


I am crucified with Christ: nevertheless I live; 


yet not I, but Christ liveth in me. Gal. it. 20a. 
* * * 


Not only, says Paul, am I dead to the Law through 
the law, that I may live to God, but I am also crucified 
with Christ. But Christ is Lord over the Law, because 
He is crucified and dead unto the Law, therefore am I 
also Lord over the Law, for I likewise am crucified 
and dead unto the Law, inasmuch as I am crucified and 
dead with Christ. By what means? By grace and 
faith. Through this faith that I am now crucified and 
dead unto the Law, therefore the Law loses all its 
power which it had over me, even as it has lost all its 
power which it had over Christ. Being now crucified 
with Christ in spirit, I am crucified and dead to the 
Law, sin, death, and the devil, so that they have no 
further power over me. I speak not so of my death 
and crucifying as though I now lived not; yea, I live, 
for I am quickened by His death and crucifying, 
through the which I died, that is, forasmuch as I am 
delivered from the Law, sin, and death, I now live in- 
deed. But I live not now in my own person, but 
Christ lives in me. But who is this I of whom he says, 
"Yet not I’? This I is he which has the Law and is 
bound to do the works thereof, who also is a certain 
person separate from Christ. “This person Paul rejects. 
For as he is separate from Christ, he belongs to death 
and hell. ‘Therefore he says: Now not I, but Christ 
lives in me. Christ therefore, says, he, thus joined and 
united unto me, and abiding in me, lives this life in 
me which I now live; yea, Christ Himself is this life 
which I now live. 

Jesus! I live to Thee, 

The loveliest and best; 

My life in Thee, Thy life in me, 
In ‘Thy blest love I rest. 


58 i J RIVE! MINUTES. DAHSY OW. Eisai eis 


February 27 


And the life which I now live in the flesh, I live 
by the faith of the Son of God, who loved me, and 
gave Himself for me. Gal. it. 20b. 


* * * 


Here we have the true manner of justification set be- 
fore our eyes, and a perfect example of the assurance 
of faith. He that can, with a firm and constant faith, 
say these words of Paul is happy indeed. It was not 
I then that first loved the Son of God and delivered . 
myself for Him. “They who imagine that they do 
what lies in them, and therefore love God and deliver 
themselves for Christ, what else do they do but abolish 
the Gospel, deride, deny, and blaspheme Christ? “They 
confess in word that He is a Justifier and Savior, but 
in deed they take from Him the very power both to 
justify and to save, and give the same to their own 
will-works, their ceremonies, and devotions. This is 
to live in their own righteousness and works, and not 
in the faith of the Son of God. Paul says here that 
Christ first began, and not we. He found in me no 
good will or right understanding, but this good Lord 
had mercy upon me. He saw me going astray, con- 
temning God, and flying from Him more and more; 
yea, rebelling against God, taken, led, and carried away 
captive of the devil. [hus of His mere mercy, pre- 
venting my reason, my will, and my understanding, 
He loved me, and so loved me, that He gave Himself 
for me, to the end that I might be freed from the Law, 
sin, the devil, and death. It is a horrible blasphemy to 
imagine that there is any work whereby we might pre- 
sume to pacify God, since we see that there is nothing 
which is able to pacify Him but this inestimable price, 
even the death and blood of the Son of God, one drop 
whereof is more precious than the whole world. 


He saw me ruined in the fall, 

Yet loved me notwithstanding all, 
He saved me from my lost estate— 
His loving-kindness, O how great! 


BRSEENIENUTDES DAILY WITH LUTHER || 59 


February 28 


I do not frustrate the grace of God: for if right- 
eousness come by the Law, then Christ is dead in 
vam Gul» iu. 21: 

* * * 

Here we must diligently consider that to seek to be 
justified by the works of the Law is to reject the grace 
of God. And what sin can be more execrable or hor- 
rible than to reject the grace of God and to refuse that 
righteousness which comes by Christ? It is enough 
and too much already that we are wicked sinners and 
transgressors of all the commandments of God; and 
yet we commit, moreover, the most execrable sin of 
all, when we most contemptuously refuse the grace of 
God and remission of sins offered unto us by Christ. 
There is no sin which Paul and the other Apostles did 
so much detest as the contempt of grace and denial of 
Christ, and yet there is no sin more common. Do we 
then sin in keeping the Law? No, but we despise grace 
when we observe the Law to this end, that we may be 
justified through it. And yet, all the world does so, 
although it does not wish so to be judged, but pre- 
tends to do high service and honor to God. For if 
righteousness come by the Law, then Christ is dead in 
vain. If then He suffered not in vain, it follows of 
necessity that righteousness comes not by the Law. 
Now, if my salvation was so costly and dear a price 
unto Christ, that He was constrained to die for my 
sins, then all my works, with all the righteousness of 
the Law, are but vile, and nothing worth in compari- 
son to this inestimable price. 


Thy grace alone, O God, 

To me can pardon speak; 

Thy power alone, O Son of God, 
Can this sore bondage break. 





60 FIVE MINUTES DAILY WITH LUTHER 





February 29 


O foolish Galatians, who hath bewitched you, 
that ye should not obey the truth? Gal. wt. la. 


* * Es 


Now, after Paul has sufficiently proved and con- 
firmed this article, that Christian righteousness comes 
not by the Law, but by faith in Christ, and withal 
has confuted the doctrine of the false apostles, in the 
midst of this discourse, he turns his talk to the Gala- 
tians, and. reproves them, saying: O, ye foolish Gala- 
tians! As if he would say, from whence are ye fallen! 
I have most carefully and diligently taught you the 
truth of the Gospel, and you also have received the 
same of me with fervent zeal and great diligence. How 
then is it come to pass that you are so suddenly fallen 
away from it? Who hath bewitched you? Here Paul 
excuses the Galatians and lays the fault upon the false 
apostles. As though he would say, I see that you are 
not fallen through wilfulness or malice, but the devil 
has sent the enchanting false apostles, his children, 
amongst you, and they do so bewitch you in teaching 
you that you are justified by the Law, that now you 
think otherwise of Christ than you did before, when 
you heard the Gospel preached by me. But we labor 
both by preaching and writing unto you, to uncharm 
that sorcery wherewith the false apostles have bewitched 
you, and to set at liberty those which are snared there- 
with. This bewitching then and this sorcery is noth- 
ing else but a plain illusion of the devil, printing in the 
heart a false opinion of Christ, and against Christ. 
Paul uses this word, “‘bewitching’’ in contempt of the 
false apostles, which so vehemently urged the doctrine 
of the Law and works. For (Paul would say) as the 
senses are perverted by bodily witchcraft, so are the 
minds of men also deluded by this spiritual witchcraft. 


Abiding, steadfast, firm, and sure, 

The teachings of the Word endure: 
Blest he who trusts this steadfast Word, 
His anchor holds in Christ, the Lord. 


FIVE MINUTES DAILY WITH LUTHER 61 
Match 1 


Before whose eyes Jesus Christ hath been evi- 
dently set forth, crucified among you? Gal. iit. Ib. 








* * * 


It was bitterly spoken where he said before that they 
were so bewitched that they could not obey the truth:. 
but it is more bitterly said, when he adds that Christ 
was so lively described before them that they might 
handle Him with their hands, and yet they would not 
obey the truth. You are so bewitched and deluded 
with the devilish opinions of the false apostles that 
now you will not obey the truth, and although I have 
with great travail and diligence set forth Christ plainly 
before your eyes, you are not at all profited.—Crucifed 
among you. He uses here very rough and sharp words. 
Before, he said that they sought righteousness by the 
Law, rejected the grace of God, and that to them Christ 
died in vain. Now, he adds, moreover, that they cru- 
cify Christ, who before lived and reigned in them. As 
if he would say, You have now not only rejected the 
grace of God, not only to you did Christ die in vain, 
but now He is shamefully crucified among you. As he 
also says (Heb. vi.) : "Seeing they crucify to themselves 
the Son of God afresh, and put Him to an open 
shame." ‘The Apostle therefore is inflamed with a 
vehement zeal, and with bitter words he reproves and 
condemns the presumption of man’s own righteousness, 
and charges it with this impiety, that it crucifies again 
the Son of God. Seeing, then, that it is so dangerous a 
thing, therefore he uses such sharp words against it, so 
that he spares not the very Law of God. Although 
the Law is holy, just, and good, yet it must here appear 
just as if it were a hypocrite, seeking to be justified 
by works. 


But since my own strength never will suffice me 
To crucify desires that still entice me, 

To all good deeds, O let Thy Spirit win me, 
And reign within me! 


62. (FIVE MINUTES DAIBY NIDBOSDUTHER 


Match 2 


This only would I learn of you, Received ye the 
Spirit by the works of the Law, or by the hearing 
of faith? Gal. iii. 2. 

* * * 

Paul speaks these words with a certain indignation 
.and contempt of the false prophets. If I had nothing 
else against you but your own experience, he says, I 
would have enough. ‘Their own experience is against 
them: they had received the Holy Ghost, not by works 
of the Law, but by the preaching of the Gospel. He 
reminds them: As long as you were under tbe Law. 
and did the works thereof, you never received the Holy 
Ghost. Indeed, you taught and heard the Law of 
Moses every Sabbath, but it bas not been seen or heard 
that the Holy Ghost was ever given to any person, 
either doctor or disciple, through the preaching of the 
Law. Moreover, you have not only taught and heard 
the Law, but you have also labored with all your 
power to perform the same by your works, whereby 
you should surely have received the Holy Ghost, if He 
had been given by the Law, seeing you were not only 
teachers and hearers, but also doers of the Law, and yet 
you cannot show me that this was done at any time. 
But, as Luke witnesses in the Acts, at the preaching of 
Peter and Paul, "While Peter yet spake these words, 
the Holy Spirit fell on all them which heard the Word" 
(Acts x. 44) ; and "When they heard this they were 
baptized in the name of the Lord Jesus. And when 
Paul had laid his hands upon them, the Holy Ghost 
came on them; and they spake with tongues and proph- 
esied" (Acts xix.5, 6). It is manifest that only by 
the preaching of faith you received the Holy Ghost. 
On the other hand, the accomplishing of the Law never 
brought the Holy Ghost; much less could the hearing 
only of the Law doit. Therefore not only the hearing 
of the Law, but that affection and zeal also, whereby 
you go about to accomplish the Law by your works, are 
vain and unprofitable, as far as justification is concerned. 

"Iis through the purchase of His death 
Who hung upon the tree, 

The Spirit is sent down to breathe 

On such dry bones as we. 





BIMESMINUTES DAILY WITH EUOUTHER — 63 


Match 3 
Are ye so foolish? having begun in the Spirit, 
are ye now made perfect by the flesh? Gal. wt. 3. 
* * * 
Now Paul begins to exhort and terrify them from 

a double danger or evil result. Paul here sets the 
Spirit against the flesh. When speaking of the flesh 
here, Paul does not mean fleshly lust, beastly passions; 
or sensual appetites, but the righteousness and wisdom 
of the flesh and the judgment of reason, which seeks to 
be justified by the Law. Paul tells them, You end, 
yea rather, are ended in the flesh, for the righteousness 
of the Law (which Paul here calls the flesh) is so far 
from justifying, that they which, after receiving the 
Holy Spirit through the hearing of faith, fall back 
again unto it, are ended in it, that is to say, are utterly 
destroyed. “Therefore whosoever teaches that the Law 
ought to be fulfilled to this end, that men might be 
justified thereby, while they seek to quiet their con- 
sciences, hurt them, and while they would justify, con- 
demn them. Paul always has in mind the false 
apostles, for they continued to urge that faith only in 
Christ does not take away sin, does not pacify the 
wrath of God, does not justify. If you wish to be 
free from sin, from the wrath of God, from everlasting 
death, they say, you must not only believe in Christ, 
but you must also keep the Law, be circumcised, keep 
the feasts, etc. Yea rather, Paul says, by these self- 
same things you establish unrighteousness, you pro- 
voke the wrath of God, you add sin to sin, you quench 
the Spirit, you fall away from grace, and utterly reject 
the same, and you, together with your disciples, end in 
the flesh. This is the first danger from which Paul 
terrifies the Galatians, lest, if they seek to be justified 
by the Law, they lose the Spirit, and forego their 
good beginnings for a wretched end. 

Salvation unto us has come 

By God's free grace and favor, 

Good works cannot avert our doom, 

They help and save us never: 

Faith looks to Jesus Christ alone, 

Who did for all the world atone; 

He is the Mediator, 





64 FIVE MINUTES DAILY WITH LUTHER 





Match 4 


Have ye suffered so many things in vain? if it be 
yet in vain? Gal. wt. 4. 
* * * 

The other danger or evil result is this: Have you 
suffered so many things in vain? Consider, he says, 
how well you began and how miserably you have for- 
saken your good beginning and your course well begun. 
Consider that you have suffered much, for the Gospel’s 
sake and for the name of Christ: the spoiling of your 
goods, railing, reproaches, dangers both of bodies and 
of lives. All things were in a happy course; you taught 
purely, you lived holily, and you endured many evils 
constantly for the name of Christ. But now all is lost, 
both doctrine as well as faith; doing as well as suffer- 
ing; the Spirit as well as the fruits thereof. Here is 
shown sufficiently the unspeakable benefits which those 
lose who trust in the righteousness of the Law. What 
a miserable thing it is to so suddenly lose such ines- 
timable glory and assurance of conscience towards God; 
also to endure so many great and grievous afflictions, 
as loss of goods, wife, children, body and life, and yet, 
notwithstanding, to sustain all these things in vain! 
On the one side are the glory of God, victory over the 
world, the flesh, and the devil, righteousness, and ever- 
lasting life; on the other side, desperation, eternal death, 
and hell. Jf it be yet in vain. ‘These words Paul adds 
as a correction, whereby he mitigates the reprehension 
that goes before, which was somewhat sharp. He is 
constrained to speak, somewhat roughly in this matter; 
he must be fervent in the defense thereof and be some- 
what sharp in chiding, because the matter is so weighty, 
lest they should think it is but a trifle to reject the doc- 
trine of Paul and receive another. But he wishes them 
to repent and amend; he wishes to cure their infirmity; 
therefore does not handle them too sharply, lest they 
fall into desperation. 

In vain would boasting reason find 
The path to happiness and God; 
Her weak directions leave the mind 
Bewildered in a doubtful road. 


FIVE MINUTES DAILY WITH LUTHER 65 





Match 5 


He therefore that ministereth to you in the Spirit, 
and worketh miracles among you, doeth he it by 
the works of the Law, or by the hearing of faith? 
Gor. 

* * * 

'This argument, grounded upon the experience of the 
Galatians, Paul likes so well, that after he has reproved 
and terrified them, setting before them a double danger, 
he now repeats the same. He now says, You have not 
only received the Spirit by tbe hearing of faith, but 
whatsoever you have either known or done, it came 
by the hearing of faith. “The same God that gave you 
the Spirit, has also enriched you with the gifts of the 
Spirit, and increased the same in you, to the end that, 
having once received the Spirit, it might always grow 
and be more effectual in you. Hereby it is plain that 
the Galatians had wrought miracles, or at least, had 
showed such fruits of faith as the true disciples of the 
Gospel are wont to bring forth. For Paul says in an- 
other place (I Cor. iv. 20): “The kingdom of God is 
not in word but in power." Now this power is not 
only to be able to speak of the kingdom of God; but 
also in very deed to show that God, through His Spirit, 
is effectual in us. As Paul said in the second chapter 
of himself: "He that was effectual in Peter among the 
Jews was also effectual in me." As though he would 
say, God has not only brought to pass through my 
preaching that you should believe, but also that you 
should live holily, bring forth many fruits of faith, 
and suffer many afflictions. All these are the effects and 
fruits of the Spirit, and these you received and enjoyed 
before these false teachers came among you. But you 
received them not by the Law, but of God, who so min- 
istered unto you, and daily increased in you His Holy 
Spirit, that the Gospel had a most happy course among 
you, in teaching, believing, working, and suffering. 


It (the Gospel) is the power of God to save 
From sin and Satan and the grave; 

It works the faith which firmly clings 

To all the treasures which it brings. 





66 FIVE MINUTES DAILY WITH LUTHER 





Match 6 
Even as Abraham believed God, and it was ac- 
counted to him for righteousness. Gal. tit. 6. 
* * * 

Paul now adds the example of Abrabam and re- 
hearses the testimony of the Scripture. The first is 
out of Gen. xv. 6: "Abraham believed God," etc. Now, 
Abraham was justified before God, not because he did 
work, but because he did believe. Abraham, says he, 
was not weak in tbe faith, neither considered he his 
own body which was now dead, being almost an hun- 
dred years old; neither the deadness of Sarah's womb; 
neither did he doubt of the promise of God through 
unbelief, but was strengthened in the faith, and gave 
glory to God, .being fully assured, that whatsoever God 
had promised, He was able to do. Paul by these words, 
“Abraham believed," makes faith in God the chief 
worship, the chief duty, the chief obedience, the chief 
sacrifice, for it gives glory to God, which is the highest 
service that can be given unto Him. Now, to give 
glory unto God is to believe in Him, to count Him 
true, wise, righteous, merciful, almighty——briefly, to 
acknowledge Him to be the Author and Giver of all 
goodness. ‘This reason does not, but faith. Whosoever 
then believes the Word of God, as Abraham did, is 
righteous before God, because he has faith. For faith 
says thus, I believe Thee, O God, when Thou speak- 
est. And what says God? Impossible things, lies, 
foolish, weak absurd, abominable, heretical, and devil- 
ish things, if we consult reason. Follow not the judg- 
ment of reason, which tells you that God is angry with 
sinners, but kill reason and believe in Christ. If you be- 
lieve, you are righteous, because you give glory to God; 
you yield unto Him His divinity and whatsoever else 
belongs unto Him. And the sin which remains in you 
is not laid to your charge, but is pardoned for Christ's 
sake, in whom you believe, who is perfectly just, whose 
righteousness is your righteousness, and your sin, His sin. 

Just as I am Thou wilt receive, 
Wilt welcome, pardon, cleanse, relieve; 


Because Thy promise I believe, 
O Lamb of God, I come. 


Biv sViILINUTES DATEN Swit EUTHER . 67 


Match 7 


Know ye therefore, that they which are of faith, 
the same are the children of Abraham. Gal. ii. 7. 


* * * 


'This is the general argument and whole disputation 
of Paul against the Jews, that they which believe are 
the children of Abraham, and not they which are born 
of his flesh and his blood (Rom. ix. 7,8). This dis- 
putation Paul emphasizes, for the greatest confidence 
and glory of the Jews was: ‘We are the seed and chil- 
dren of Abraham. He was circumcised and kept the 
Law, therefore, if we will be the true children of Abra- 
ham, we must follow our father," etc. It was no 
doubt an excellent glory and.dignity to be the seed of 
Abraham, for no man could deny that God spake to 
the seed and of the seed of Abraham. But this pre- 
rogative did not profit the unbelieving Jews. For this 
reason Paul strives against this argument, and wrests 
from the Jews this strong affiance in themselves. “hus 
Paul reasons against the Jews: You say, "We are the 
seed of Abraham. Abraham was circumcised and kept 
the Law; we do the same." All this I grant, but will 
vou therefore look to be justified and saved? Not so. 
But let us come to the Patriarch Abraham himself, and 
let us see by what means he was justified and saved. 
Doubtless, not for his excellent virtues and holy works, 
not because he was circumcised and kept the Law, but 
because he believed. Wherefore he was not justified by 
any other means than by faith alone. Since this 1s true 
by the testimony of Scripture, why do you stand so 
upon circumcision and the Law, contending that you 
have righteousness and salvation thereby, whereas 
Abraham himself, your father, your fountain and head- 
spring, in whom you glory so much, was justified and 
saved without tbese, by faith alone? 


Ye seed of Israel's chosen race, 

Ye ransomed from the fall, 

Hail Him, who saves you by His grace, 
And crown Him Lord of all! 


68 FIVE MINUTES DAILY WITH LUTHER 





March 8 


And the Scripture, foreseeing that God would 
justify the heathen through faith, preached before 
the Gospel unto Abraham, saying, In thee shall all 
nations be blessed. Gal. ut. 8. 


* * * 


These things pertain to the former. argument. As 
though Paul would say: You Jews glory in the Law 
above measure; you highly commend Moses because 
God spoke unto him in the burning bush. But this 
your proud boasting'is to no purpose; for the Scripture 
prevented it, and foresaw long before the Law that the 
Gentiles should not be justified by the Law but by the 
blessing of Abraham’s Seed, which was promised unto 
Him four hundred and thirty years before the Law, 
was given. The false apostles advanced the Law and 
the glory thereof, but the promise made unto Abra- 
ham four hundred and thirty years before the Law, 
was given, they neglected and despised, and would in 
nowise admit that Abraham, being yet uncircumcised, 
and living so many ages before the Law, was made 
righteous by no other means than by faith alone. But 
the Scriptures plainly witness: “Abraham believed 
God, and it was counted to him for righteousness.’’ 
Afterwards, when he was already accounted righteous 
because of his faith, the Scriptures makes mention of 
circumcision (Gen. xui. 10). Paul thus convinces the 
false apostles and shows plainly that Abraham was jus- 
tified by faith only, both without and before circum- 
cision, and also four hundred and thirty years before 
the Law. And the inheritance of the Gentiles was given 
unto Abraham, not by the Law and circumcision, but 
long before the same, by the righteousness of faith 
alone. 


The ancient Law departs, 

And all its terrors cease; 

For Jesus makes with faithful hearts 
A covenant of peace. 





FIVE MINUTES DAILY. WITH LUTHER 69 





Match 9 


So then they which be of faith are blessed with 
faithful Abraham. Gal. wt. 9. 


* * * 


All the weight and force of this passage lies 1n the 
words, "With faithful Abraham." For he puts a plain 
difference between Abraham and Abraham. As if we 
said, There is a working and a believing Abraham. 
With the working Abraham we have nothing to do, 
for if he is justified by works, he may rejoice, but not 
with God. Let the Jews glory as much as they will 
of that begetting Abraham which is a worker, which is 
circumcised, and keeps the Law; but we glory in the 
faithful Abraham, of whom the Scripture says that he 
received the blessing of righteousness through his faith, 
not only for himself, but also for all those which be- 
lieve as he did. ‘Therefore all the world is blessed; 
that is to say, receives imputation of righteousness, if 
it believes as Abraham did. Wherefore the blessing is 
nothing else but the promise of the Gospel It was in- 
deed a great glory that Abraham received circumcision 
at the commandment of God, that he was endued with 
excellent virtues, that he obeyed God in all things, as 
it is also great virtue to follow the example of Christ 
working, to love your neighbor, to pray for your ene- 
mies; but all this avails nothing toward righteousness 
before God. Paul speaks here of Christ redeeming and 
Abraham believing, and not of Christ giving example 
or of Abraham working. 


Look unto Him, ye nations; own 
Your God, ye fallen race; | 
Look, and be saved through faith alone 
Be justified by grace. 


70 ‘FIVE MINUTES DAILY WITH LUTHER 





March 10 


For as many as are of the works of the Law are 
under the curse: for it is written, Cursed is every 
one that continueth not in all things which are 
written in the book of the Law to do them. Gal. 
ut. 10. 
* * * 

Here we see that the curse is, as it were, a flood swal- 
lowing up whatsoever is without Abraham; that is to 
say, without faith and the promise of the blessing of 
Abraham. Now, if the Law itself, given by Moses 
at the commandment of God, makes them subject to 
the curse which are under it, much more shall the laws 
and traditions so do,,which are devised by man. He, 
therefore, that will avoid the curse, must lay hold upon 
the promise of blessing, or upon the faith of Abraham, 
or else he shall remain under the curse. Upon this 
place "shall be blessed in thee," it follows that all na- 
tions, whether they were before Abraham, in his time, 
or after him, are accursed, and shall abide under the 
curse forever, unless they be blessed in the faith of 
Abraham, unto whom the promise of the blessing was 
given to be published by his seed throughout the whole 
world. Here nothing is handled as touching civil laws, 
manners, or matters political (which are the ordinances 
of God, and good things, and the Scripture elsewhere 
approves and commends the same), but of a spiritual 
righteousness, by which we are justified before God and 
are called the children of God. This spiritual right- 
eousness, excluding the Law and all works, looks only 
unto the grace and blessing which is given by Christ, 
as it was promised to Abraham and of him believed. 
Now, if we hope to receive this blessing by Christ 
alone, then it follows necessarily that it is not received 
by the Law. They, therefore, which are under the 
Law are not blessed, but remain under the curse. 


Believing, we rejoice 

To see the curse remove; 

We bless the Lamb with cheerful voice, 
And sing His bleeding love. 





FIVE MINUTES DAILY WITH LUTHER 71 


— 


March 11 


But that no man is justified by the Law in the 
sight of God, it is evident: for, The just shall live 
byataith Gali tite LE 

* * * 


Those who are always ready to corrupt the Scrip- 
tures, Paul says, wrest and pervert this passage in this 
manner: The just man does live by faith, that is to 
say, by a working faith, or formed and made perfect 
with charity; but if it be not formed and made perfect 
with charity, then it does not justify. They speak of 
faith formed and made perfect with charity, and make 
a double faith, that is to say, formed and unformed. 
Although, say they, we have faith infused, which is 
the gift of the Holy Ghost, and is also gotten by our 
own industry, yet both of them lack their form and 
perfection, which 1s charity, and are formed with char- 
ity. This is to prefer charity before faith, and to attrib- 
ute rigbteousness not to faith, but only in respect to 
charity; to faith they attribute nothing at all. But 
the Holy Ghost knows how to speak. He could have 
said: The righteous man sball live by faith, formed 
and beautified, or made perfect by charity. But this 
He purposely does not do, simply saying: "The just 
shall live by faith. And we still hold to this faith, 
which God Himself calls faith, which doubts not God 
nor His promises that we have forgiveness of sins 
through Christ, that we may dwell sure and safe in this 
our object, Christ, and may still keep before our eyes 
the passion and blood of the Mediator and all His bene- 
fits. | 


From faith in Christ, whene'er 'tis right, 
Good works are surely flowing; 

The faith is dead that shuns the light, 
No good works ever showing; 

By faith alone the just shall live, 

Good works alone the proof can give 

Of love, which true faith worketh, 





72 FIVE MINUTES DARBY Wl Doers IS 


March 12 


And the Law is not of faith: but, The man that 
doeth them shall live in them. Gal. wi. 12. 


* * * 


Paul here goes about to show what 1s the true right- 
eousness of the Law and of the Gospel. The right- 
eousness of the Law 1s to fulfill the Law, according to 
the saying, "Ihe man that doeth them shall live in 
them." The righteousness of faith is to believe, ac- 
cording to the saying, ““The just shall live by faith." 
The Law therefore requires that we give something to 
God; faith requires no works of us, or that we should 
give anything unto God, but that we, believing the 
promise of God, should receive of Him. The Law has 
its proper office; so has the promise. To the Law per- 
tains doing, and to the promise believing. Wherefore, 
as far as the Law and the promise are separated, so far 
also are doing and believing. In this way Paul also 
separates charity from faith, to teach that charity does 
not justify, because the Law helps or works nothing 
to justification. Faith alone justifies and quickens. 
For the office of the Law is not to justify and give life, 
but to show forth sin and to destroy. Indeed the Law 
says, Ihe man that doeth them shall live in them, but 
where is he who does what the Law commands, that is, 
loves God with all his heart and his neighbor as him- 
self? Therefore a man does not live because of his 
doing, but because of his believing. But a believing man 
performs the Law, and that which he does not is for- 
given him through the remission of sins for Christ’s 
sake. 


The Law reveals the guilt of sin 

And makes man conscience-stricken; 

The Gospel then doth enter in 

The sinful soul to quicken. 

Come to the Cross, trust Christ and live; 
The Law to you no peace can give 
With all its good endeavors. 


EIN BRNUINTIETESIDAHLY FWECHIEUTHER. » 273 


March 13 


Christ hath redeemed us from the curse of the 
Law, being made a curse for us: for it is written, 
Cursed is every one that hangeth on a tree. Gal. 
"uc rs 

* * * 

How may this sentence be applied to Christ, that 
He is accursed of God, and hanged upon a tree, seeing 
that He is no malefactor or thief, but righteous and 
holy? Let us see what the meaning and purpose of 
Paul is. The words of Paul plainly show that a dis- 
tinction must be made. He does not say that Christ 
was made a curse for Himself, but for us. All the 
weight of the matter stands in this word, "for us." 
For Christ 1s 1nnocent concerning His own person, and 
therefore He ought not to have been hanged upon a 
tree; but because, according to the Law of Moses, every 
thief and malefactor ought to be hanged, therefore 
Christ also, according to the Law, ought to be hanged, 
for He sustained the person of a sinner and a thief, 
not of one, but of all sinners and thieves. For we are 
sinners and thieves, and therefore guilty of death and 
everlasting damnation. But Christ took all our sins 
upon Him, and for them died upon the cross. And 
this, no doubt, all the Prophets foresaw in spirit, that 
Christ should become the greatest transgressor, mur- 
derer, thief, rebel, and blasphemer that ever was or 
could be in the world. For He, being made a sacrifice 
for the sins of the whole world, is not now an inno- 
cent person and without sins, but He has and bears 
all the sins of all men in His body, not that He Him- 
self committed them, but that he received them, being 
committed by us, and laid them upon His own body, 
that He might make satisfaction for them with His 
own blood. 


The sinless Son of God must die in sadness: 
The sinful child of man may live in gladness; 
Man forfeited his life, and is acquitted— 
God is committed. 


74. (FIVE MINUTES DATION ZW lene C yr Etter. 


March 14 


That the blessing of Abraham might come on 
the Gentiles through Jesus Christ: that we might 
receive the promise of the Spirit through faith. 


Gal. iii. 14. 
* * * 


Paul has always these words before his eyes: “In 
thy Seed shall all nations of the earth be blessed." For 
the blessing promised unto Abraham could not come 
upon the Gentiles except through Christ, the Seed of 
Abraham, and that by this means, that it behooved 
Him to be made a curse, that this promise made to 
Abraham might so be fulfilled. “Therefore by no other 
means could this be done than is here promised, that 
Jesus Christ must needs become a curse, and join Him- 
self to those that were accursed that He might take away 
the curse from them, and through His blessing might 
bring unto them righteousness and life. And here 
mark, that this word "blessing" is not in vain. Paul 
embre-^es in this word matters concerning sin and right- 
eousness, of death and life before God. You see what 
merits we need and by what means we obtain the 
blessing. This is the merit we bring, these are the pre- 
parative works whereby we obtain this righteousness, 
that Christ Jesus was made a curse for us. ‘There is 
no other way to avoid the curse but to believe, and 
with assured confidence to say: Christ is made a curse 
for us. The promise of the Spirit, which is freedom 
from the Law, sin, death, the curse, hell, and from the 
wrath and judgment of God, we receive by no other 
merits than by faith alone. For that only takes hold 
of the promises of God. ; 


To Thee, Lord Jesus, thanks we give, 
Who diedst for us, that we might live, 
And through Thy holy precious blood 
Hast made us righteous before God. 


FIVE MINUTES DAILY WITH LUTHER 75 


March 15 


Brethren, I speak after the manner of men; 
though it be but a man’s covenant, yet if it be con- 
firmed, no man disannulleth, or addeth thereto. 


Gal; tii. 15. 
* * * 


After this principal and invincible argument, Paul 
adds another, grounded upon the similitude of a man's 
testament; which may seem to be very weak, and such 
as the Apostle ought not to use for the confirmation 
of a matter of so great importance. But civil ordinances 
are of God, for God has ordained them and allows 
them, as He does the sun, the moon, and other crea- 
tures. [Therefore an argument taken of the ordinance 
of the creatures of God is good, if we use the same 
rightly. Our Savior argues from earthly things to 
heavenly things, when He says: "If ye, then, being 
evil, know how to give good gifts unto your children: 
how much more sball your heavenly Father give the 
Holy Spirit to them that ask Him?" Likewise Paul: 
We must obey men; therefore much more must we 
obey God. Paul argues: The civil law, which is an 
ordinance of God, says that it is not lawful to break 
or change the testament of a man. Yes, it commands 
that the last will and testament of a man be straitly 
kept; for it is one of the holiest and most laudable cus- 
toms that are among men. Now, therefore, how does 
it come to pass that man is obeyed and not God? 
Politic and civil ordinances as concerning testaments 
and other things are diligently kept. “There nothing is 
changed, nothing is added or taken away; how much 
more ought the last will of God be faithfully kept 
which He promised and gave to Abraham and his seed 
after him? 


Seven times our blessed Savior spoke, 
When on the cross our sins He took, 
And died lest man should perish: 

Let us His last and dying words 

In our remembrance cherish. 





76 FIVE MINUTES DAILY WITH LUTHER 


March 16 


Now to Abraham and his Seed were the prom- 
ises made. He saith not, And to seeds, as of many; 
but as of one, And to thy Seed, which is Christ. 
Ga ımalD, 

* * * 


Here by a new name he calls the promises of God 
made unto Abraham, concerning Christ that should 
bring the blessing upon all nations, a testament. And 
indeed, the promise is nothing else but a testament. 
not yet revealed, but sealed up. Now, a testament is 
not a law, but a donation or free gift. For heirs look 
not for laws, exactions, or any burdens to be laid upon 
them by the testament, but they look for the inheri- 
tance to be confirmed thereby. There were no laws 
given to Abraham, says Paul, but a testament was 
made and delivered unto him; that is to say, the prom- 
ises were pronounced unto him as touching the spir- 
itual blessing; therefore something was promised and 
given unto him. If, then, the testament of a man be 
kept, why should not rather the testament of God be 
kept? whereof the testament of man is but a sign. 
Again, if we will keep the signs, why do we not rather 
keep the things which they signify? Now the prom- 
ises are made unto him, not in all the Jews or in many 
seeds, but in one Seed, which is Christ. “The Jews 
will not receive this interpretation of Paul, for they 
say that the singular number is here put for the plural, 
one for many. But we gladly receive this meaning 
and interpretation of Paul, who oftentimes repeats this 
word ''Seed," and expounds this Seed to be Christ; 
and this he does with an apostolic spirit. Let the Jews 
deny it as much as they will, we notwithstanding have 
arguments strong enough, and they cannot deny them. 


Ye seed of Israel’s chosen race, 

Ye ransomed from the fall, 

Hail Him, who saves you by His grace, 
And crown Him Lord of all! 





FIVE MINUTES DAILY WITH LUTHER 77 





March 17 


And this I say, that the covenant, that was con- 
firmed before of God in Christ, the Law, which 
was four hundred and thirty years after, cannot dis- 
annul, that it should make the promise of none 
effect. Gal. wt. 17. 


* * * 


Here the Jews might object that God was not only 
content to give promises to Abraham, but also after 
four hundred and thirty years He made the Law. God, 
therefore, mistrusting His own promises as insufficient 
to justify, added thereto a better thing, that is to say, 
the Law. The Law, therefore, which followed the 
promise did abrogate the promise. Paul answers this 
very well and to the purpose, strongly confuting the 
same. Ihe Law, says he, was given four hundred and 
thirty years after the promise was made, and it could 
not make the promise void and unprofitable, for the 
‘promise is the testament of God, confirmed by God 
Himself, in Christ so many years before the Law. 
Now, that which God once has promised and confirmed 
He does not call back again—it remains ratified and 
sure forever. Why, then, was the Law added? It is 
the office of the Law to bring men under the curse, and 
not to bless. Now God wished to have in the world a 
certain people: which might have the Word and testi- 
mony of Christ, who, being kept and shut up under 
the Law, might sigh. and groan for their deliverance 
through the Seed of Abraham, which is Christ. More- 
over, the ceremonies commanded in the Law did fore- 
shadow Christ. Wherefore the promise was not abol- 
ished, but rather by the Law, as by certain seals, was 
for a time confirmed, until the letters themselves, or 
the writing of the testament, to wit, the promise, might 
be opened, and by the preaching of the Gospel might 
be spread among all nations. 


My hope is built on nothing less 
Than Jesus’ blood and righteousness; 
I dare not trust the sweetest frame, 
But wholly lean on Jesus’ name, 


78 “SFIVE MINUTES DAIDY WEBHPEUBBENRS 


March 16 


For if the inheritance be of the Law, it is no 
more of promise: but God gave it to Abraham 
by promise. Gal. wt. 18. 

* * * 


Natural reason, though it be never so blind, is com- 
pelled to confess that it is one thing to promise and 
another thing to require; one thing to give and an- 
other to take. “The Law requires and exacts of us our 
works; the promise of the Seed offers unto us the spirit- 
ual and everlasting benefits of God, and that freely for 
Christs sake. Therefore we obtain the inheritance 
or blessing through the promise, and not through the 
Law. He that has the Law has not enough, because 
he has not the blessing, without which he 1s compelled 
to abide under the curse. “The Law, therefore, cannot 
justify, because the blessing is not joined unto it. If 
the Law could obtain the blessing, why díd God then 
make this promise: “In thy Seed shall all nations of 
the earth be blessed"? Why did he not rather say: 
Do this, and thou shalt receive the blessing? It can- 
not be denied that God, before the Law was, promised 
unto Abraham the inheritance or blessing, that is to 
say, remission of sins, righteousness, salvation, and 
everlasting life, that we might be sons of God and fel- 
low-heirs with Christ. The blessing is given freely 
without respect to the Law or works. God gave the 
inheritance before Moses was born or before any man 
had once thought of the Law. "Why do you vaunt that 
righteousness comes by the Law, seeing that righteous- 
ness, life, and salvation were given to your father 
Abraham without the Law, yea, before there was any 
Law?" Paul argues. 


His oath, His covenant, and blood, 

- Support me in the sinking flood; 
When every earthly prop gives way, 
He then is all my hope and stay. 
On Christ, the solid rock I stand, 
All other ground is sinking sand. 


BIVERVIINUTES IDPAIEYIWETHVEUTHER : °79 


March 19 


Wherefore then serveth the Law? It was added 
because of transgressions, till the Seed should come 
to whom the promise was made. Gal. wt. 19a. 


* * * 


When we teach that a man is justified without the 
Law and works, says St. Paul, then this question nec- 
essarily arises: If the Law does not justify, why then 
was it given? Also: Why does God charge and bur- 
den us with the Law if it does not justify? Reason can- 
not answer this question, but is rather offended on ac- 
count of it. Paul answers thus: Although the Law 
does not justify, it is very profitable and necessary. 
It civilly restrains such as are carnal, rebellious, and ob- 
stinate. Moreover, it is a glass that shows man him- 
self as he is, a sinner, guilty of death and worthy of 
God's everlasting wrath and indignation. And to 
what end does this humbling, bruising, and beating 
down by this hammer, the Law, serve? To this end, 
that we may have an entrance unto grace. When the 
conscience is thus terrifed with the Law, then comes 
the doctrine of the Gospel and grace, which raises up 
and comforts those who are cast down, saying: Christ 
came into the world, not to break the bruised reed nor 
to quench the smoking flax, but to preach the Gospel 
of glad tidings to the poor, to heal the broken and con- 
trite heart, to preach forgiveness of sins to the captives. 
'The tyranny of the Law, then, must so long continue 
until that Seed of the blessing come, not to the end 
that the Law should bring this Seed or give righteous- 
ness, but that it should civilly restrain the rebellious 
and obstinate, spiritually reprove them of sin, humble 
and terrify them, and when they are thus humbled and 
beaten down, it should constrain them to look up to 
that blessed Seed. 


That we Thy holy Law may know 
And mourn our sin and all its woe, 
And yet believe in Father, Son, 
And Holy Spirit, There is One. 





80 FIVE MINUTES DAILY WITH LUTHER 


Match 20 


And it was ordained by angels in the hand of a 
mediator. Gal. iii. 19b. 


* * * 


This is a little digression on the part of Paul from 
his purpose, a matter which he only touches by the 
way, and proceeds. He now speaks of this difference 
between the Law and the Gospel, that the Law, added 
to the promises, differed from the Gospel, not only in 
respect to the time, but also to the author and the effi- 
cient cause thereof. For the Law was delivered by the 
angels, but the Gospel by the Lord Himself. Where- 
fore the Gospel is far more excellent than the Law. 
For the Law is the voice of the servants, but the Gos- 
pel is the voice of the Lord Himself. ‘Therefore to 
abase and to diminish the authority of the Law, and to 
exalt and magnify the Gospel, he says that the Law 
was a doctrine given to continue but for a small time, 
for it endured only until the fullness of the promise. 
that is, till the blessed Seed came which fulfilled the 
promise; but the Gospel was forever. The Law, there- 
fore, is far inferior to the Gospel because it was ordained 
by the angels, which are but servants, and endured but 
for a short time; whereas the Gospel was ordained by 
the Lord Himself to continue forever. For it was 
promised before the world began. Moreover, the word 
of the Law was not only ordained by the angels, being 
but servants, but also by another servant, far inferior 
to the angels; namely, by a man, that is to say, Moses. 
Now, Christ is not a servant, but the Lord Himself, 
He is not a Mediator between God and man according 
to the Law, as Moses was, but He is a Mediator of a 
better testament. 


All hail the power of Jesus’ name! 
Let angels prostrate fall; 

Bring forth the royal diadem, 

And crown Him Lord of all! 


FIVE MINUTES DAILY WITH LUTHER :- 81 





Match 21 


Now a mediator is not a mediator of one, but 


God is one. Gal. iti. 20. 
f * * * 


Here Paul compares these two mediators together, 
and that with marvelous brevity. A mediator, says he, 
is not a mediator for one only. “This word necessarily 
comprehends two, that is to say, him that is offended 
and him that is the offender; of whom the one has 
need of intercession and the other needs none. So 
Moses, by a general definition, is a mediator, because 
he does the office of a mediator between the Law and 
the people, which cannot abide the true and spiritual 
use of the Law. ‘The Law, therefore, must have a new 
face, and its voice must be changed, that is to say, the 
voice of the Law must be made spiritual, or the Law 
must be made lively in the inward affection, and must 
put on a visor or veil, that it may now become more 
tolerable, so that the people may be able to hear it by 
the voice of Moses. Moses is such a mediator as does 
nothing else but change the voice of the Law and make 
it tolerable, so that the people may abide the hearing 
thereof, but he gives no power to accomplish the same. 
God with His Law is He which is offended, and the 
offense is such that God cannot pardon it, neither can 
we satisfy for the same. ‘Therefore between God, who 
is of Himself but one, and us, there is a terrible dis- 
cord. Christ, therefore, has set Himself a Mediator 
between two which are contrary and separate asunder 
and has reconciled them together. And how has He 
done this? He has put away the handwriting which 
was against us, as Paul says in another place, which 
by the Law was contrary to us, and fastened it to the 
cross. 


Jesus my great High Priest, 

Offered His blood and died; 

My guilty conscience seeks 

No sacrifice beside. 

His powerful blood did once atone, 
And now it pleads before the throne. 


82  :BIVE MINUTES "DAILY WEBBESDSOCDMERS 


March 22 


Is the Law then against the promises of God? 
God forbid. Gal. wt. 21a. 


* * * 


Paul said before that the Law does not justify. 
Shall we then take away the Law? No, not so. For 
it brings with it a certain benefit. It brings men 
unto a knowledge of themselves, it discovers and in- 
creases sin. Here another objection arises: If the Law 
does nothing else but make men worse, in showing unto 
them their sin, then, it is contrary to the promises of 
God. For it seems that God is only provoked to anger 
and offended through the Law, and therefore He does 
not regard nor perform His promises. To this objec- 
tion Paul briefly answers: God forbid. Why so? Be- 
cause God makes no promise unto us because of our 
worthiness, our merit, our good works, but for His 
own goodness and mercies’ sake in Christ. He said 
not to Abraham: All nations shall be blessed in thee 
because thou hast kept the Law. But when he was un- 
circumcised, had no Law, and was yet an idolator, He 
said unto him: Go out of thine own land. I will pro- 
tect thee, etc. In thy Seed shall all nations of the earth 
be blessed. These are absolute and sure promises 
which God freely gives unto Abraham, without any 
condition or respect of works, either going before or 
coming after. Paul says: God does not slack His 
promises because of our sins, neither does He hasten the 
same for our righteousness and merits. He regards 
neither the one nor the other. His promise does not 
stand on our worthiness, but only upon His goodness 
and mercy. 


Just as I am, Thou wilt receive, 

Wilt welcome, pardon, cleanse, relieve; 
Because Thy promise I believe, 

O Lamb of God, I come, 


RIVE MINUTES DAILY WITTE LUTHER ~ 83 


March 23 


For if there had been a Law given which could 
have given life, verily righteousness should have 
been by the Law. Gal. iit. 21b. 


* * * 


By these words Paul signifies that no law of itself 1s 
able to quicken or give life, but only kills. “Therefore 
such works as are done, not only according to the laws 
and traditions of men, but also according to the very 
Law of God, do not justify a man before God, but 
make him a sinner; they do not pacify the wrath of 
God, but they kindle it; they do not obtain righteous- 
ness, but they hinder it; they do not quicken, but they 
kill and destroy. Paul here teaches plainly that the 
Law of itself does not justify, but has a clean contrary 
effect. Now, after Paul has prosecuted his confuta- 
tions and arguments sufficiently and in good order, he 
teaches that the Law (if we consider its true and per- 
fect use) is nothing else but as a certain schoolmaster 
to lead us unto righteousness. For it humbles men, it 
prepares and makes them apt to receive the righteous- 
ness of Christ, by terrifying them, showing them their 
guilt, bringing them to a knowledge of their sin. 
After it has done this, the opinion of man’s righteous- 
ness vanishes away, and Christ with His benefits be- 
comes sweet unto him. Wherefore the Law is not 
against the promises of God, but rather confirms them. 
True, it does not accomplish the promise, nor bring 
righteousness, notwithstanding it humbles us with its 
exercise and office, and so makes us more thirsty and 
more apt to receive the benefits of Christ’s righteousness. 


The Law is good; but since the fall 
Its holiness condemns us all; 

It dooms us for our sins to die, 
And has no power to justify 





84 | FIVE MINUTES DAILY WITH LUTHER 


March 24 


But the Scripture hath concluded all under sin, 
that the promise by faith of Jesus Christ might be 
given to them that believe. Gal. iit. 22. 


* * * 


Where has the Scripture concluded all under sin? 
First, in the promises themselves as touching Christ. 
Wheresoever there is any promise in the Scripture made 
unto the fathers concerning Christ, there the blessing 
is promised, that is, righteousness, salvation, and eter- 
nal life. "D herefore,by the contrary it is evident that 
they which must receive the blessing are subject to the 
curse, that is to say, sin and eternal death; for else to 
what end was the blessing promised? Secondly, the 
Scripture shuts men under sin and under the curse, es- 
pecially by the Law, because its peculiar office is to re- 
veal sin and increase wrath, as Paul declares: “As 
many as are of the works of the Law, are under the 
curse,' and Deut. xxvii. 26: "'Cursed be he that con- 
firmeth not all the words of this Law to do them." 
For these sentences in plain words shut under sin and 
under the curse, not only those which sin manifestly 
against the Law or do not outwardly accomplish the 
Law, but also those which are under the Law and en- 
deavor to perform the same. Briefly, whatsoever ‘is 
without Christ and His promise is shut under sin. 
Paul has said, Scripture concludes all under sin. For- 
ever? No, but until the promise should be given. To 
whom was the promise to be given? To them that be- 
lieve. In whom? In Jesus Christ, who is the blessed 
Seed which redeems all believers from the curse, that 
they might receive the blessing. 


Jesus Christ, our blessed Savior, 
Turned away God’s wrath forever; 
Suffering pains no tongue can tell, 
He saved us from the pains of hell. 


PINBEMINUTES DAIRY: WITH LUTHER 85 


March 25 


But before faith came, we were kept under the 
awe dle iti. 230, 


* * * 


Paul proceeds to declare the profit and necessity of 
the Law. He said before that the Law was added 
because of transgressions; not that it is the principal 
purpose of God to make a Law that should bring death 
and damnation, but the chief end and aim of the Law 
is to reveal death, so that it may be seen and known 
how horrible sin is. However, it does not so reveal 
death as though it tended to no other end but to kill 
and destroy, but to the end that when men are cast 
down, terrified, and humbled, they should fear God. 
Whiseis explained “(Exod xx, 20):-3 “And Moses 
said unto the people, Fear not: for God is come to prove 
you, and that His fear may be before your faces, that 
ye sin not." The office of the Law is to kill, and yet 
so that God may revive and quicken again. Ihe Law 
is not given only to kill, but because man is proud and 
dreams that he is wise, righteous, and holy, therefore 
it is necessary that he should be humbled by the Law, 
so that his own opinion of righteousness might be slain, 
for otherwise no man can obtain life. So, although 
the Law kills, God uses this effect of the Law, this 
death, to a good end, that is, to bring life. For God, 
seeing that the whole world was suffering under this 
plague; namely, man’s opinion of his own righteous- 
ness, his hypocrisy, and confidence in his own holiness, 
and knowing that this evil could not be beaten down by 
any other means, determined to have it slain by the 
Law. Not for ever, but that, when it was once slain, 
man might be raised up again above and beyond the 
Law. 


Our ruin God has not intended, 
Salvation He would fain bestow; 

For this the Son to earth descended, 
And then to heaven again did go; 

For this so loudly evermore 

He knocketh at our heart's closed door. 


86 FIVE MINUTES DAILY WITH LUTHER 


Match 26 


Shut up unto the faith which should afterwards 
be revealed. Gal. iii. 23b. 


* * * 


Here Paul speaks of the fullness of the time wherein 
Christ came. But we must apply it not only to that 
time, but also to the inward man. For that which 
is done as history and according to the time wherein 
Christ came, abolishing the Law and bringing liberty 
and eternal life to light, is always done spiritually in 
every Christian. [These times, then (of the Law and 
the Gospel, I mean), are in a Christian as touching the 
affections and inward man. The time of the Law 1s 
when the Law exercises me and torments me with 
heaviness of heart, oppresses me, brings me to the 
knowledge of sin, and increases the same. Here the 
Law is in its true use and perfect work, which a Chris- 
tian often feels as long as he lives. So Paul was given 
a prick in the flesh, “the angel of Satan to buffet him.” 
He would gladly have been delivered from all trouble 
and anguish of spirit, and therefore he desired that this 
temptation might be taken from him. Notwithstand- 
ing, this was not done. This battle every Christian 
feels. “The time of grace is when the heart is raised up 
again by the promise of the free mercy of God, who 
says: |. Why art thou cast down, O my soul, and why 
art thou disquieted within me? Hope thou in God; 
for I shall yet praise Him, who is the health of my 
countenance, and my God.’’ We are reminded that 
there is beside the Law, grace and faith and blessing. 
These do not accuse me, terrify me, and condemn me, 
but they comfort me, they bid me trust in the Lord, 
and promise unto me victory and salvation in Christ. 


Just as I am, though tossed about 

With many a conflict, many a doubt, - 
Fightings and fears within, without 

O Lamb of God, I come, I come. 


BLVEZMINV CES DAILY? WLLHVLUDLHER 87 


Mücchı 27 


Wherefore the Law was our schoolmaster to 
bring us unto Christ, that we might be justified 
by faith. Gal. iit. 24. 


* * * 


The Law is not a schoolmaster to bring us unto 
another lawgiver which requires good works, but unto 
Christ, our Justifier and Savior, that by faith in Him 
we might be justified, and not by works. But when a 
man feels the force and strength of the Law, he does 
not understand nor believe this. “Therefore he says, I 
have lived wickedly, for I have transgressed all the 
commandments of God, and therefore am guilty of 
death. If God will prolong my life a number of years, 
or at least a number of months, I will.amend my life 
and live a holy life hereafter. But this is abuse of the 
real use of the Law. The true use of the Law is to 
teach me the knowledge of my sin and humble me, so 
that I may come to Christ and be justified by faith. 
But faith is neither Law nor work, but an assured con- 
fidence which apprehends Christ, “who is the end of 
the Law.”’ Not that He has abolished the old Law and 
given a new, or that He is a judge who must be pacified 
by works, but He is the end of the Law to every one 
who believes; that is, every one who believes in Jesus 
is righteous and the Law may not accuse him. The 
Law humbles the sinner, accuses him and bruises him, 
but only to the end that this may drive him to Christ, 
his Savior and Comforter. When this is done he is 
no longer under a schoolmaster. Seeing the whole 
world is overwhelmed with sin, it has need of this 
ministry of the Law, so that sin may be revealed, and 
the sinner driven to Christ. 


By Thee my prayers acceptance gain, 
Although with sin defiled: 

Satan accuses me in vain, 

And I am owned a child. 


88 FIVE MINUTES DAILY WITH LUTHER 


Match 28 


But after that faith is come, we are no longer 
under a schoolmaster. Gal. iii. 25. 


* * * 


After faith is revealed, we are free from the Law, 
from the prison, and from our schoolmaster, for when 
faith is revealed the Law terrifies no more. If you look 
unto Christ and that which He has done, there is then 
no Law. For Christ, coming in the time appointed, 
took away the Law. Now, since the Law is gone, we 
are not kept under the tyranny of it any more, but we 
live in joy and safety under Christ, who now reigns in 
us by His Spirit, and where the Lord reigns there is 
liberty. If we could perfectly apprehend Christ, who 
has abolished the Law by His death and has reconciled 
us to His Father, the schoolmaster’ (the Law) should 
have no power over us at all. But the law of the 
members, rebelling against the Law of the mind, hinders 
us, so that we cannot perfectly lay hold upon Christ. 
‘The lack, however, is not in Christ, but in us, who have 
not yet put off this flesh, to which sin continually cleaves 
as long as we live. Wherefore, as touching ourselves, 
we are partly free from the Law, and partly under the 
Law. According to the Spirit, we serve, with Paul, 
the “law of God; but according to the flesh, the law 
of sin" (Rom. vit.). As touching the conscience, we 
are fully delivered from the Law, and therefore that 
schoolmaster must not rule in it; he must not afflict it 
with his terrors, threatenings, and captivity. And 
although he seeks continually to do so, our conscience 
must not be moved, for it has Christ crucified before its 
eyes, who has removed all the demands of the Law out 
of the conscience. 


By our own strength to put aside 
God's wrath and win His blessing, 
Is useless task by many tried, 

Is only guilt increasing: 

For God hypocrisy abhors; 

Flesh with the Spirit ever wars, 
For ‘tis by nature evil. 


Puy MINUTES DAILY WITH’ LUTHER (789 


March 29 


For ye are all the children of God by faith in 
Christ Jesus. | Gal. iti. 206: 


* * * 


Paul as a true and excellent teacher of faith, has 
always these words in his mouth, "by faith, in faith, 
of faith," which is in Christ Jesus. He does not say, 
You are the children of God because you are circumcised, 
because you have heard the Law and have done the 
works thereof; but by faith in Jesus Christ. “The Law 
does not make us children of God, much less the tra- 
ditions of men. [he law does not beget in us a new 
nature, a new birth; but 1t sets before us the old birth. 
whereby we were born into the kingdom of the devil, 
and thus prepares us for a new birth, which is by faith 
in Christ, and not by the Law. Paul would say: 
Although you are tormented, killed, and humbled by 
the Law, yet the Law has not made you righteous or 
made you the children of God. ‘This is done by faith 
alone. What faith? Faith in Christ. Faith in Christ 
makes us the children of God, and not the Law. : The 
same thing is witnessed by John: "But as many as 
received Him, to them gave He power to become the 
sons of God, even to them that believe on His name" 
(Johni. 12). What tongue, either of men or of angels, 
can sufficiently extol and magnify the great mercy of 
God toward us, that we, which are miserable sinners 
and by nature the children of wrath, should be called 
to His grace and glory to be made the children and heirs 
of God, fellow-heirs with the Son of God, and lords 
over heaven and earth, and that, only by means of our 
faith in Christ Jesus! 


Salvation unto us has come 

By God's free grace and favor, 

Good works cannot avert our doom, 
They help and save us never: 

Faith looks to Jesus Christ alone, 
Who did for all the world’atone; 

He is the Mediator. 





— — 


90 FIVE MINUTES DAILY WITH LUTHER 





March 30 


For as many of you as have been baptized into 
Christ, have put on Christ. Gal. ii. 27. 


* * * 


The words, ‘to put on Christ," may be understood 
in two ways: according to the Law, and according 
to the Gospel. According to the Law, as it is said 1n 
Romans xiii.: “Put ye on the Lord Jesus Christ," that 
is, follow the example and virtues of Christ. Do that 
„which He did, and suffer that which He suffered. Now 
we see in Christ a singular patience, an inestimable 
mildness of love, and a wonderful modesty 1n all things. 
This goodly apparel we must put on, that is to say, 
follow these virtues. But the putting on of Christ 
according to the Gospel consists not in imitation, but 
in a new birth and a new creation; that is to say, in 
putting on Christ's innocency, His righteousness, His 
wisdom, His power, His saving health, His life, and 
His Spirit. We are clothed with the leather coat of 
Adam, which is a garment of sin, that is to say, we are 
all subject unto sin, all sold under sin. There is in 
us horrible blindness, ignorance, contempt, and hatred 
of God; moreover, evil concupiscence, uncleanliness, 
covetousness. [his garment, that is to say, the corrupt 
and sinful nature, must be put off that we may be 
made children of God. This is not done by changing 
of a garment, or by any laws or works, but by a new 
birth and by the renewing of the inward man, which is 
done in Baptism. They which are baptized are regen- 
erated and renewed by the Holy Ghost to a heavenly 
righteousness and to eternal life. There arises a new 
light: new and holy affections, the fear of God, faith, 
and hope. This is to put on Christ truly and accord- 
ing to the Gospel. 


? 


So, too, by our repentance, must 

The old man, with his sins and lust, 
Be daily drowned, and then arise 

A new man, righteous, pure, and wise. 


BEINEN MINUTES: DAILY WITH LUTHER 91 


March 31 


There is neither Jew nor Greek, there is neither 
bond nor free, there is neither male nor female: 
for ye are all one in Christ Jesus. Gal. iii. 28. 


* * * 


With these words Paul mightily abolishes the Law. 
For when a man is renewed by Baptism and has put on 
Christ, there is neither Jew nor Greek. The Apostle 
speaks not here of the Jew according to his nature and 
substance, but he calls him a Jew who is a disciple of 
Moses, is subject to the Law, is circumcised, and. with 
all his endeavor keeps the ceremonies commanded in 
the Law. Where Christ is put on, says he, there is 
neither Jew nor circumcision, nor ceremony of the 
Law any more, for Christ bas abolished all the laws 
of Moses. The conscience, believing in Christ, must 
be so surely persuaded that the Law 1s abolished, with 
all its terrors and threatenings, that it should be utterly 
ignorant whether there were ever any Moses, any Law, 
or any Jew. For Christ and Moses can in nowise 
agree. Moses came with the Law and with many 
works and with many ceremonies, but Christ came 
without any Law, without any exacting works, giving 
grace and righteousness: “For the Law was given 
by Moses, but grace and truth came by Jesus Christ.” 
In the world and according to the flesh, there 1s great 
difference and 1nequality of persons, and the same must 
be diligently observed. But in Christ there is no Law, 
no difference of persons; there is neither Jew nor Greek, 
but all are one. For there is but one body, one spirit, 
one hope; one Gospel, one faith, one Baptism, one God 
and Father of all, one Christ and Lord of all (Eph. tv. 
4-6). We have the same Christ, I and all the faithful, 
which Peter, Paul, and all the saints had. ‘Therefore 
my conscience knows nothing of the Law, but sees 
Christ only. 


One Baptism, and one faith have we, 
One Spirit sent to win us, 

One Lord, one Father, and one God, 
Above, and through, and in us. 


92... FIVE MINUTES, DAILY WITHVisU Thier 


April I 


And if ye be Christs, then are ye Abraham's 
seed, and heirs according to the promise. Gal. iit. 
29, 

* * * 


Paul tells us here: If you believe and are baptized 
into Christ, if you believe that Christ is that promised 
Seed of Abraham which brought the blessing to all the 
Gentiles, then you are the children of Abraham, not by 
nature, but by adoption. For the Scripture attributes 
unto him, not only the children of the flesh, but also of 
adoption and promise. This is a singular consolation, 
that the Gentiles are the children of Abraham, and con- 
sequently the people of God. The promise, “In thy 
Seed shall all nations of the earth be blessed," belongs 
also to the Gentiles. It is true, the promise was made 
only to the Jews, as shown in Ps. cxlvii. 19, 20: “He 
showeth His Word unto Jacob, His statutes and His 
judgments unto Israel. He hath not dealt so with any 
nation." Notwithstanding, that which was promised 
comes to us by faith, the only means by which we ap- 
prehend the promise of God. Although the promise 
was not made to us, yet it is made concerning us and for 
us, for we are named in the promise. The promise 
shows plainly that Abraham should be the father, not 
only of the Jewish nation, but of many nations, and 
that he should be the heir, not of one kingdom, but of 
all the world. So the glory of the whole kingdom of 
Christ is imparted to us. Wherefore all laws are 
utterly abolished in the heart and conscience of a Chris- 
tian, although without they remain still in thé flesh. 


Ye seed of Israel’s chosen race, 

Ye ransomed from the fall, 

Hail Him, who saves you by His grace, 
And crown Him Lord of all! 


FIVE MINUTES DAILY WITH LUTHER 93 


April 2 


Now I say, That the heir, as long as he is a 
child, differeth nothing from a servant, though he 
be lord of all; but is under tutors and governors 
‚until the time appointed of the father. Gal. tv. 
To. 

* * * 


You see with what vehement affection Paul goes 
about to call back the Galatians, and what strong 
arguments he uses in debating the subject, gathering 
arguments of experience, of the example of Abraham, 
of the testimonies of the Scripture, so that the whole 
matter is often repeated. He had, in a manner, finished 
the disputation concerning justification, concluding 
that a man is justified before God by faith alone, but 
. he then calls also to remembrance the example of the 
little heir, trying in every way, with a certain holy 
subtlety, to take the Galatian’s unawares. Paul there- 
fore, after he has brought the similitude of a man’s 
testament, of the prison, and of the schoolmaster, uses 
also this similitude of an heir to move and to persuade 
them. And it is a very profitable thing to be furnished 
with similitudes and examples, which not only Paul, 
but also the prophets and Christ Himself often used. 
In this example Paul points out that it is ordained by 
the civil laws that an heir, although he be the lord 
of all his father’s goods, differs not from a servant. 
Indeed, he has an assured hope of his inheritance, but 
before he comes to his years, his tutors hold him in 
subjection. They do not commit unto him the order- 
ing of his own goods, but constrain him to serve, so 
that he is kept and maintained with his own goods like 
a servant. And this subjection and servitude is profit- 
able for him, for otherwise through folly he would 
soon waste all his goods. But this captivity has a cer- 
tain time limit appointed by the father. 


Lord, grant that we on thee may call 
Who canst and wilt give help to all; 
That as Thy children we may live, 
Whom Thou in Baptism didst receive. 





94 FIVE MINUTES DAILY WITH LUTHER 


April 3 


Even so we, when we were children, were in 
bondage under the elements of the world. Gal. 
Pie a 

* * * 


In like manner, when we were little children we 
were heirs, having the promise of the inheritance to 
come, which should be given unto us by the Seed of 
Abraham, that is, Christ, 1n whom all nations should 
be blessed. But because the fullness of time was not 
yet come, Moses, our tutor, governor, and schoolmaster, 
came, holding us in captivity with our hands bound, so 
that we could neither hold nor possess our inheritance. 
In the meantime, notwithstanding, like the heir, we are 
nourished and maintained in hope of liberty to come, 
to wit, when Christ should come, who by His coming 
should put an end to the time of the Law, and begin 
the time of grace. Indeed, once with His own blood 
He redeemed and sanctified all, but because we are not 
yet perfectly pure, therefore daily He comes unto us 
spiritually, and continually, more and more, accom- 
plishes the appointed time of His Father, abrogating 
and abolishing the Law. When Paul speaks here of the 
elements and rudiments of the world, meaning the Law, 
he uses his own peculiar manner of speech, and speaks 
of the Law in such a way as to abase its authority, in 
order to admonish us that in the terrors of sin, wrath, 
and the judgment of God, we should not trust to our 
own righteousness, or the righteousness of the Law, but 
in Christ only, removing the Law utterly out of sight, 
because it cannot help us. 


When I was Satan’s easy prey, 

And deep in debt and bondage lay, 
He paid His life for my discharge— 
His loving-kindness, O how large! 


PIV MINUTES DAILY WITH EU/DHER 95 


April 4 


But when the fullness of the time was come, 
God sent forth His Son, made of a woman, made 
under the Law, to redeem them that were under 
the Law, that we might receive the adoption of 
sons. Gal. iv. 4, 5. 

* * * 


After the fullness of time was come, that is, after the 
time of the Law was fulfilled, then God sent His Son, 
etc. Note how diligently Paul defines Christ, compre- 
hending both the person and the office of Christ. His 
person, he says, consists of His divine and human na- 
ture: "God sent His Son, born of a woman." Christ 
therefore is very God and man. His office he sets forth 
in these words: "Being made under the Law to re- 
deem them that were under the Law." Christ, when 
the time of the Law was accomplished, abolished the 
same, and so brought liberty to those that were op- 
pressed therewith, but made no new Law after or be- 
sides that old Law of Moses. Christ came not to abol- 
ish the whole Law that He might make a new, but, as 
Paul bere says, He was sent of His Father into the 
world to redeem those which were kept in thralldom 
under the law. Christ Himself says (John xu. 47): 
"I came not to judge the world, but to save the world," 
that is to say, I came not to bring any Law, nor to judge 
men according to the same, as Moses and other law- 
givers, but I have a higher and better office. The Law 
killed you, but I deliver you from the tyranny thereof. 
‘This same blessing, righteousness, life, deliverance from 
the Law, etc., as St. Paul before has called it, he now 
calls the adoption of sons, or the inheritance of ever- 
lasting life. By what merit have we received this bless- 
ing? By none at all. We have received it by the re- 
demption of Jesus Christ. 


Awake, my soul, to joyful lays, 

And sing thy great Redeemer’s praise, 
He justly claims a song from me— 
His loving-kindness, O how free! 


96 “FIVE MINUTES DAILY WIPENERITERERS 


April 5 


And because ye are sons, God hath sent forth 
the Spirit of His Son into your hearts, crying, 
Abba, Father: Gal. iv. 6. 

* * * 


The manifest and visible appearance of the Holy 
Ghost was necessary in the primitive Church, for it 
was expedient that it should be established by many 
miracles, because of the unbelievers, as Paul witnesses: 
“Tongues are for a sign, not to them that believe, but 
to them that believe not" (I Cor. xiv. 22). But after 
the Church was gathered together and confirmed with 
those miracles, it was not necessary that this visible 
sending of the Holy Ghost should continue any longer. 
Now the Holy Ghost is sent by the Word into the 
hearts of the believers, without any visible appearance. 
By the hearing of the eternal Word, we receive an 
inward fervency and light, whereby we are changed 
and become new creatures. This change is no work of 
reason, or the power of man, but 1s the gift and opera- 
non of the Holy Ghost, which comes with the Word 
preached, purifies our hearts by faith, and brings forth 
in us new spiritual motions. But our faith is weak, we 
are not always fully persuaded that we are under grace. 
Let every one so practice with himself that his con- 
„science may be fully assured that he is under grace and 
that his person and his works please God. Let him 
say to himself: I know that I am accepted, and that I 
have the Holy Ghost, not for my own worthiness, my 
work, my merit, but for Christ’s sake, in whom I be- 
lieve. If I err, He is righteous and cannot err. And 


God has sent His Spirit into my heart, which cries, 
Abba, Father. 


Spirit of holiness, 

Let all Thy saints adore 

‘Thy sacred gifts, and join to bless 
Thy heart-renewing power. 


BDDMESNINUTES-DAIEYX WITH LUTHER 397 


April 6 
Wherefore thou art no more a servant, but a 


son; and if a son, then an heir of God through 
CHrIst 2 Odi 10. 7. 


* * * 


Paul in this place takes this word "servant" other- 
wise than he did before in the third chapter, where he 
says: '"Lhere is neither bond nor free." Here he calls 
him a servant of the Law, who is subject to the Law. 
To be a servant, according to Paul in this place, is to 
be guilty and captive under the Law, urtder the wrath 
of God and death. This bondage, says Paul, continues 
no longer, it does not oppress us nor make us heavy any 
more. If, says Paul, by the Spirit of Christ you cry, 
. Abba, Father, then you are indeed no longer servants, 
but free men and sons.  lherefore you are without 
Law, without sin, without death. There is no more 
servitude, but adoption, which brings to us not only 
liberty from the Law, sin, and death, but also the in- 
heritance of everlasting life, for he that 1s a son must 
also be an heir. “There is no work or merit that brings 
to him the inheritance, but birth by faith. In obtain- 
ing the inheritance be is a mere patient, and not an 
agent; that is to say, not to beget, not to labor, not to 
care, but to be born is that which makes him an heir. So 
we obtain eternal gifts, namely, the forgiveness of sins, 
righteousness, the glory of the resurrection, and everlast- 
ing life, not as agents, but as patients, that 1s, not by 
doing, but by receiving. Nothing here comes between, 
but faith alone apprehends the promise. By this birth, 
then, we are made new creatures, formed by faith in 
the Word; we are made Christians, children and heirs 
of God through Jesus Christ. 


My loving Father Thou dost take me 
To be henceforth Thy child and heir; 
My faithful Savior, Thou dost make me 
The fruit of all Thy sorrows share, 
Thou Holy Ghost, wilt comfort me, 
When darkest clouds around I see. 


98. FIVE, MINUTES DAILY. WITESESTEEIBR | 


April 7 
Howbeit then, when ye knew not God, ye did 
service unto them which by nature are no gods. 
But now, after that ye have known God, or rather 
are known of God, how turn we again to the weak 
and beggarly elements, whereunto ye desire again 
to be in bondage? Gal. iv. 8, 9. 

* * * 


This is the conclusion of Paul’s disputation. In the 
rest of the epistle he does not reprove much, but gives 
precepts concerning conduct. Here he would say: 
You have teachers which would bring you back into 
the bondage of the Law. This I did not do; but by 
my doctrine I called you out of darkness into wonder- 
ful light and knowledge of God. I brought you out 
of bondage and set you in the freedom of sons of God, 
not by preaching unto you the works of the Law, or 
the merits of men, but the grace and righteousness of 
God, and the giving of heavenly and eternal blessings 
through Christ. Now, seeing this is true, why do you 
suffer yourselves so easily to be brought from grace unto 
the Law, from freedom to bondage? One might here 
ask, Why does Paul say that the Galatians turned back 
again to weak and beggarly rudiments or ceremonies, 
that is to say, to the Law, whereas they never had the 
Law, for they were Gentiles (although he wrote these 
things to the Jews also)? Does Paul take it to be all 
one thing to fall from the promise of the Law, from 
faith to works; and to do service unto gods which by 
nature are no gods? Whosoever is fallen from the ar- 
ticle of justification is ignorant of God, and an idolator, 
for when this article is taken away, there remains noth- 
ing else but error, hypocrisy, impiety, and idolatry, how 
much soever it seems in outward appearance to be the 
very truth, the true service of God, and true holiness. 

It was a false, misleading dream 
That God His Law had given 
For us to keep and merit claim 
And earn our way to heaven: 
God’s Law is but a mirror bright 
To bring the inbred sin to sight 
That lurks within our nature. 


PIVbeMINUO GES, DATEN WITH. RUTHER: | (99 


April 8 


Ye observe days, and months, and times, and 
years. Gal. iv. 10. 


* * x 


By these words Paul plainly declares what the false 
apostles taught, namely, the observation of days, 
months, times, and years. “The Jews were commanded 
to keep holy the Sabbath-day, the new moons, the first 
and the seventh month, the appointed times of feasts, 
etc. These ceremonies the Galatians were constrained 
by the false apostles to keep as necessary to righteous- 
ness. Therefore he says that they, losing the grace and 
liberty which they had in Christ, were turned back to 
the serving of weak and beggarly elements. For they 
. were persuaded by the false apostles that these Laws 
must needs be kept, and, by keeping of them, they 
should obtain righteousness; but if they did not keep 
them, they should be damned. Contrariwise, Paul will 
not suffer that any man’s conscience should be bound 
to the Law of Moses, but always be delivered from 
the Law. ‘‘Behold I, Paul, say unto you, that if ye 
be circumcised, Christ shall profit you nothing" (Gal. 
v. 2). And "Let no man therefore judge you in meat, or 
in drink, or in respect of an holy day, or of the new 
moon, or of the sabbath days: which are a shadow of 
things to come; but the body is of Christ" (Col. it. 16, 
17). So says our Savior Christ: ““The kingdom of 
God cometh not with observation of the Law" (Luke 
xuu 20). Much less are men’s consciences to be bur- 
dened and snared with human traditions. 


May we Thy precepts, Lord, fulfill, 
And do on earth our Father’s will, 
As angels do above; 

Still walk in Christ, the living Way, 
With all Thy children, and obey 
The law of Christian love. 


100 BIVE MINUTES DAIDY) WITEREUSHERE 


April 9 


I am afraid of you, lest I have bestowed upon 
you labor in vain; Gal. tv. II. 


* * * 


Here Paul shows himself to be greatly troubled 
through the fall of the Galatians; whom he would 
more bitterly reprove, but that he fears lest, if he should 
deal with them more sharply, he should not only not 
make them better, but more offend them, and so utterly 
alienate their minds from him. Therefore, in writing, 
hc changes and mitigates his words, and says: It grieves 
me that I have preached the Gospel with so great dili- 
gence and faithfulness amongst you, and see no fruit. 
Notwithstanding, although he shows a very loving and 
a fatherly affection towards them, yet witbal he chides 
tbem somewhat sharply, but yet covertly. For when he 
says that he had labored in vain, that is to say, that he 
had preached the Gospel among them without any fruit, 
he shows covertly that either they were obstinate unbe- 
levers, or else were fallen from the doctrine of faith. 
Now both these, unbelievers as well as backsliders from 
the doctrine of faith, are sinners, wicked, unrighteous, 
and damned. Such therefore do obey the Law in vain. 
And in these words, "I am afraid of you, lest I have 
bestowed upon you labor in vain,’ is contained a secret 
excommunication, for the apostle means hereby that the 
Galatians were secluded and separate from Christ, unless 
they speedily returned to sound and sincere doctrine 
again; yet he pronounces no open sentence against them. 


O haste to help, ere we are lost! 

Send preachers forth, in spirit strong, 
Armed with Thy Word, a dauntless host, 
Bold to attack the rule of wrong; 

Let them the earth for Thee reclaim, 
Thy heritage, to know Thy name. 


FIMEININUSTES"BAIDY WITH LUTHER 101 


April 10 


Brethren, I beseech you, be as I am; for I am as 
ye are: ye have not injured me at all. Gal. tv. 12. 


* * * 


Now, the greater part of the Epistle being finished, 
Paul begins to perceive that he has handled them too 
sharply. Therefore, being careful lest he should do 
more hurt than good through his severity, he shows 
that his sharp chiding proceeded out of a fatherly affec- 
tion and a true apostolical heart; and so he amplifies 
the matter with sweet and gentle words, to the end 
that if he had offended any, as no doubt there were 
many offended, by these sweet and loving words he 
might win them again. Be ye as I am, for I am as ye 
are. [These words are to be understood, not of doc- 
trine, but of affections. As though he would say, Per- 
haps I have too sharply chidden you. O my Galatians, 
take this my chiding with such a mind as I bear towards 
you; for the matter required that I should show myself 
so sharp and severe towards you. But is this beseeching 
the Galatians, when he calls them bewitched, disobedient 
to the truth, and crucifiers of Christ? It seems rather 
to be a great rebuke. But contrariwise Paul says that it 
is no rebuke, but an earnest beseeching, and indeed so 
it is, if you respect the fatherly heart, which moves him 
so to speak. You have not offended me, he says, but 
yourselves; therefore I am thus troubled, not for my 
own cause, but for the love I bear unto you. 


Lord, pour Thy Spirit from on high, 

And Thine ordained servants bless; 

Graces and gifts to each supply, 

And clothe Thy priests with righteousness. 


Wisdom, and zeal, and faith impart, 
Firmness and meekness from above, 

To bear Thy people in their heart, 

And love the souls whom Thou dost love. 





102 FIVE MINUTES DAILY WITH LUTHER 





April 11 


Ye know how through infirmity of the flesh I 
preached the Gospel unto you at the first. And 
my temptation which was in my flesh ye despised 
not, nor rejected; but received me as an angel of 


God, even as Christ Jesus. Gal. iv. 13, 14. 
* * * 


Now Paul declares what pleasure he had received of 
the Galatians. The first benefit, says he, which I 
esteem as the greatest of all, was this: When I began 
first to preach the Gospel among you, my cross did not 
offend you at all, but you showed yourselves so loving, 
so kind, and so friendly towards me, that not only 
were you not offended with this my infirmity of the 
flesh, my temptations and afllictions wherewith I was 
almost overwhelmed, but you loved me dearly, and re- 
ceived me as an angel of God, yea rather as Christ Jesus 
Himself. This is indeed a great commendation of the 
Galatians, that they received the Gospel of a man so 
contemptible and afflicted on every side as Paul was. 
For when he preached the Gospel among them, both 
the Jews and Gentiles murmured and raged against him. 
For all the mighty, wise, religious, and learned men 
hated, persecuted, and blasphemed Paul. With all this 
the Galatians were not offended, but, turning their eyes 
from the beholding of this infirmity, these temptations 
and dangers, they did not only hear that poor, despised, 
wretched, and afflicted Paul, and acknowledged them- 
selves to be his disciples, but they also received and heard 
him as an angel of God, yea, as Christ Himself. Paul 
here calls afflictions the infirmities of the flesh, which he 
suffered, like other Apostles, the Prophets, and all 
godly men; notwithstanding, he was mighty in spirit. 
Por the power of Christ was in him, which always 
reigned and triumphed through him. 


Come as a teacher, sent from God, 
Charged his whole counsel to declare; 
Lift o’er our ranks the prophet’s rod, 
While we uphold thy hands with prayer. 


- 


PISFRMINVGIES-DAIEN WITH EW THER 105 





April 12 


Where is then the blessedness ye spake of? for 
I bear you record, that, if it had been possible, ye 
would have plucked out your own eyes, and have 
given them to me. Gal. iv. 15. 


* * * 


As if he would say, How happy you were counted! 
How much were you then praised and commended! 
You were not only blessed, but in all things most 
blessed and highly commended. ‘Thus he goes about to 
qualify and mitigate his bitter potion, that is to say, 
his sharp chiding, fearing lest the Galatians should be 
offended therewith; especially seeing he knew that the 
false apostles would slander him, and most spitefully 
interpret his words. Paul therefore, by these mild and 
sweet words, goes about to prevent the false apostles, 
to the end they should bave no occasion to slander and 
pervert bis words, saying: Paul bandles you very un- 
gently, he calls you foolish, bewitched, and disobedient 
to the truth; which is a sure token that he seeks not 
your salvation, but accounts you as damned and re- 
jected of Christ. He praises the Galatians above meas- 
ure. You did not only entreat me, he says, most cour- 
teously, and with all reverence receiving me as an angel 
of God, but also, if necessity had required, you would 
have plucked out your own eyes and given them unto 
me, yea, you would have bestowed your lives for me. 
And indeed the Galatians bestowed their lives for him, 
for in that they received and maintained Paul whom 
the world accounted most execrable and accursed, they 
turned upon their own heads, as receivers and main- 
tainers of Paul, the cruel hatred and indignation of all 
the Jews and Gentiles. 


Then let us follow our dear Lord, 
Bearing the cross appointed, 

And bravely cleaving to His Word, 
In suffering be undaunted. 

Who has not stood the battle’s strain 
The crown of life shall ne’er obtain, 





104 FIVE MINUTES DAILY WITH LUTHER 





April 13 


Am I therefore become your enemy, because I 
tell you the truth? Gal. iv. 16. 


* * * 


Here he shows the reason why he speaks kindly again 
to the Galatians, for he suspects that they take him 
for their enemy because he had rebuked them so 
sharply. I pray, says he, that you set apart these re- 
bukes, and separate them from doctrine; then you shall 
fnd that my purpose was not to rebuke you, but to 
teach you the truth. Indeed, I confess that my epistle 
is sharp and severe, but by this severity I go about to 
cal you back again to the truth of the Gospel, 
from which you have fallen, and to keep you in the 
same; therefore apply this sbarpness and this bitter 
potion, not to your persons, but to your disease, and 
judge me not to be your enemy in rebuking you so 
sharply, but rather think that I am your father, for 
unless I loved you dearly as children, and knew also 
that I am beloved of you, I would not have reproved 
you so sharply. It is the part of a friend freely to 
admonish a friend if he do amiss, and when he is so 
admonished, if he be wise, he is not angry with the 
other which has so friendly admonished him and 
told him the truth, but gives him thanks. Seeing there- 
fore that I have reprehended you out of mere love, in 
order that you might abide in the truth, you ought not 
to be offended with me, nor lose the truth, or consider 
me as your enemy because of my friendly and fatherly 
reprehension. 


Oh, may Thy pastors faithful be, 

Not laboring for themselves, but Thee: 
Give grace to feed with wholesome food; 
The sheep and lambs bought by Thy blood; 
To tend Thy flock, and thus to prove 

How dearly they the Shepherd love! 


DEVESMINUTESSDAILY WITH LUTHER 105 


April 14 


They zealously affect you, but not well: yea, 
they would exclude you, that ye might affect them. 
GO P TTERO EA 

* * * 

Here he reproves the flattery of the false apostles. 
For Satan is wont, by his ministers, through wonder- 
ful subtilty and crafty sleights, to beguile the simple, 
as Paul says: "By good words and fair speeches deceive 
the hearts of the simple" (Rom. xui. 18). First of all 
they make great protestations that they seek nothing else 
but the advancement of God’s glory, and moreover that 
they are moved by the Spirit, because the truth is not 
purely taught by others, to teach the infallible truth, 
that by this means the elect may be delivered from error, 
and may come to the true light and knowledge of the 
truth. Being thus deceived, the Galatians might say 
‘to Paul, Why do you inveigh so bitterly against our 
teachers because they are jealous over us, since that 
which they do they do out of zeal and mere love? This 
ought not to offend you. Indeed, Paul says, they are 
jealous over you, but their jealousy is not good. I am’ 
as zealous over you, says Paul, as they. But now judge 
which zeal is better, mine or theirs; which is good and 
godly, which is evil and carnal. “They are very jealous 
over you, but by this means they seek that you again 
should be zealous toward them, and reject me. If their 
zeal were sincere and godly, then surely they would 
be content that I should be beloved of you as well as 
they. But they hate our doctrine, and therefore their 
desire is that it may be utterly abolished, and their own 
preached among you. In order to bring this to pass, 
they go about by this jealousy to pluck your hearts 
from me, and make me odious unto you. ‘Thus he 
brings the false apostles into suspicion among the Gala- 
tians, showing that by this godly pretence they go about 
to deceive them. 


Fill with the radiance of Thy grace 
The souls now lost in error’s maze, 
And all whom in their secret minds 
Some dark delusion haunts and blinds. 


106 FIVE MINUTES DAILY WITHY LUTHER 


April 15 


But it is good to be zealously affected always 
in a good thing, and not only when I am present 
with you. Gal. iv. 18. 


* * * 


Paul would here say, I commend you for this, that 
you loved me so entirely when I preached the Gospel 
amongst you in the infirmity of the flesh. You ought 
to bear the same affection towards me now when I am 
absent in the body, even as if I had never departed 
from you. For though I be absent in the body, you 
have my doctrine, which you ought to retain and main- 
tain, seeing you received the Holy Ghost through it. 
I do not therefore reprehend your zeal, but I praise it, 
and so far I praise it as it is the zeal of God, or of the 
Spirit, and not of the flesh. Now, the zeal of the 
Spirit is always good, for it is an earnest affection and, 
motion of the heart to a good thing, and so is not the 
zeal of the flesh. He commends the zeal of the Gala- 
tians that thereby he may pacify their minds, and that 
they may patiently suffer their correction. As if he 
would say, Take my correction in good part, for it 
proceeds of no dispteasure, but of a sorrowful heart and 
careful for your salvation. This is a lively example 
to teach all ministers how to be careful for their sheep, 
and to assay every way, that, by chiding, fair speaking, 
or entreating, they may keep them in sound doctrine, 
and turn them from subtile seducers and false teachers. 


Fight the good fight 

With all thy might; 

Christ is thy strength, and Christ thy right: 
Lay hold on life and it shall be 

Thy joy and crown eternally 


BIVERMINV’DBES DAILY WIth LUTHER -107 
April 16 


My little children, of whom I travail in birth 
again until Christ be formed in you. Gal. iv. 19. 


* * * 


All Paul's words are weighty and fitly framed to the 
purpose, that they may move the hearts of the Galatians 
and win their favor again. And these are sweet and 
loving words when he calls them children. When he 
says: “Of whom I travail in birth," it is an allegory, 
for the Apostles are in the stead of the parents, as 
schoolmasters also are in their place and calling; for as 
parents beget the bodily form, so they beget the form 
cf the mind. Now, the form of a Christian mind is 
faith, or the confidence of the heart that lays hold of 
Christ, and cleaves to Him alone, and to nothing else. 
The heart which is furnished with this confidence or 
assurance, to wit, that for Christ’s sake we are righteous, 
has the true form of Christ. Now, this form is given 
by the ministry of the Word, as it is said: "I have be- 
gotten you through the Gospel" (I Cor. tv. 15). More- 
over, by these words, “of whom I travail in birth," he 
touches the false apostles; as though he would say, I 
begot you rightly through the Gospel, but these cor- 
rupters have formed a new shape in your heart, not of 
Christ but of Moses; so that now your affiance is not 
grounded any more upon Christ, but upon the works 
of the Law. To be brief, he says: I travail of you, 
that is to say, I labor carefully to call you back to your 
former faith, which you have lost, being deceived by 
the craft and subtilty of the false apostles, and are re- 
turned to the Law and works. ‘Therefore I must now 
‚again carefully travail to bring you back from the Law 
to the faith of Christ. 


Guard the helpless; seek the strayed; 
Comfort troubles, banish grief; 

In the might of God arrayed, 

Scatter sin and unbelief. 





108 FIVE MINUTES DAILY WITH LUTHER 





April 17 


I desire to be present with you now, and to 
change my voice; for I stand in doubt of you. 
Gal. iv. 20. 

* * * 


It is a common saying that a letter is a dead mes- 
senger, for it can give no more than it has. And no: 
epistle or letter is written so exactly that there 1s noth- 
ing lacking. For the circumstances are diverse: there is 
a diversity of times, places, persons, manners, and affec- 
tions, all of which no epistle can express; therefore it 
moves the reader diversely, making him now sad, now 
merry, as he himself is disposed. But if anything be 
spoken sharply or out of time, the lively voice of a 
man may expand, mitigate, or correct the same.  There- 
fore the Apostle wishes that he were with them, so that 
he might temper and change his voice, if he should see 
it needful by the qualities of their affection. If he should 
see any of them very much troubled, he might so temper 
his words that they should not be oppressed thereby 
with more heaviness: contrariwise, if he should see 
others highminded. he might sharply reprehend them, 
lest they should be too secure and careless, and so at 
length become contemners of God. Paul says, I am so 
troubled in spirit, that I do not know how by letters 
to behave myself toward you. In his letter we have a 
lively description of the true affection of an Apostle. 
He omits nothing; he chides the Galatians, he entreats 
them, he speaks them fair, he highly commends their 
faith, laboring by all means to bring them back again 
to the truth of the Gospel and to deliver them out of 
the snares of the false apostles. 


Anoint them prophets! Make their ears attent 
To Thy divinest speech; their hearts awake 
To human need; their lips make eloquent 

To assure the right, and every evil break 





BIVESMMINU'LES' DAILY’ WITH LUIPHER. 109 


April 18 


Tell me, ye that desire to be under the Law, do 
ye not hear the Law? For it is written, that 
Abraham had two sons; the one by a bondmaid, 
the other by a freewoman. But he who was of 
the bondwoman was born after the flesh; but he 
of the freewoman was by promise. Gal. iv. 

E2125; 
* * * 


Being in great perplexity and very concerned about 
this matter, Paul adds by the way this allegory which 
then comes to his mind of Abraham and his two sons. 
You forsake grace, faith, and Christ, he says to the 
Galatians, and turn back again to the Law; you want 
to be under the Law, and become wise through it. 
Therefore I will talk to you of the Law. Abraham had 
two sons, Ishmael by Agar, and Isaac by Sarah. They 
were both the true sons of Abraham. But here is the 
difference. Ishmael, which was born of the bond- 
woman, was born after the flesh, that is to say, without 
the promise and the Word of God. But Isaac was not 
only born of the freewoman, but also according to the 
promise. Agar conceived and brought forth Ishmael, 
but there was no Word of God that foreshadowed that 
this should come to pass, and no word of God which 
commanded Abraham so to do. But Isaac was expressly 
named (Gen. xvuu. 7): “Sarah thy wife shall bear thee 
a son indeed; and thou shalt call his name Isaac." 
Abraham has two sorts of children. Some are born of 
his flesh and blood, but the Word and promise of God 
goes before. Others are born without the promise, as 
Ishmael. ‘Therefore the children of the flesh are not 
the children of God, but the children of the promise are 
God's children. Paul wishes to stop the mouths of the 
proud Jews, which gloried that they were the seed and 
children of Abraham. 


God would not have the sinner die, 
His Son with saving grace is nigh, 
His Spirit in the Word doth teach 
How man the blessed goal may reach. 





110 FIVE MINUTES DAILY WITH LUTHER 


April 19 
Which things are an allegory: for these are two 


covenants; the one from the mount Sinai, which 
gendereth to bondage, which is Agar. Gal. iv. 24. 


* X Es 


Abraham is a figure of God, who has two sons, 
that is to say, two sorts of people who are represented 
by Ishmael and Isaac. “These two are born unto Him 
by Agar and Sarah, which signify the two Testaments, 
the Old and the New. The Old is Mt. Sinai, begetting 
unto bondage, which is Agar. Likewise then as Agar, 
the bondmaid, brought forth to Abraham a son, and 
— yet not an heir, but a servant, so Sinai, the allegorical 
Agar, brought forth to God a son, that is to say, a car- 
nal people. Now Ishmael was born of a bondmaid 
after the flesh, that 1s to say, without the promise, and 
could not therefore be the heir. So the mystical Agar, 
that 1s to say, Mt. Sinai, where the Law was given and 
the Old Testament ordained, brought forth to God, the 
great Abraham, a people, but without the promise, for 
the promise as touching Christ, the Giver of all blessing, 
and as touching the deliverance from the curse of the 
“ Law, from sin and death, also as touching the free re- 
mission of sins, of righteousness, and everlasting life, 
are not added to the Law, but the Law says: “Ye shall 
therefore keep My statutes, and My judgments; which 
if a man do, he shall live in them" (Lev. xvii. 5). 
‘Therefore the promises of the Law are conditional, 
promising life, not freely, but to such as fulfill the 
Law, which no man can fulfill. Wherefore, O ye Gala- 
tians, Paul says, if you forsake the promise and faith, 
and fall back to the Law and works, you shall always 
continue to be servants, you shall always abide under 
the curse of the Law. 


What God doth in His Law demand 
No man to Him can render, 

And so He draws His flaming brand 
To punish the offender: 
Our flesh has not those pure desires 
Which first of all the Law requires, 
So we're in condemnation. 


EIVERMINU LES DATEN WIECLHVEUTHER ' LI 


April 20 


For this Agar is Mount Sinai in Arabia, and 
answereth to Jerusalem which now is, and is in 


bondage with her children. Gal. tv. 25. 
* * * 


This is a wonderful allegory. As Paul a little before 
made Agar of Sinai, so now of Jerusalem he would 
gladly make Sarah, but he dared not, neither can he do 
so. He is compelled to join Jerusalem with Mount 
Sinai, for he says: ‘““This Agar is Mt. Sinai in Arabia, 
and answereth to Jerusalem which now is, and is in 
bondage with her children." He says, then, that this 
Jerusalem which now is, that is to say, this earthly and 
temporal Jerusalem, is not Sarah but pertains to Agar, 
for there Agar reigns. For in it is the Law begetting 
into bondage; in it are the worship and the ceremonies, 
the temple, the kingdom, the priesthood; and whatso- 
ever was ordained in Sinai by the mother, which is the 
Law, the same is done in Jerusalem. Therefore I join 
her with Sinai, and I comprehend both in one word, to 
wit, Sinai or Agar. But to the end that the Law should 
be quite abolished, that whole kingdom which was 
established in Agar, the earthly Jerusalem, was horribly 
destroyed with all her ornaments, the temple, the cere- 
monies, etc. Now, although the New Testament began 
in it, and so was spread through the whole world, yet 
notwithstanding, it appertaineth to Agar; that is to 
say, it is the city of the Law, of the ceremonies, and of 
the priesthood instituted by Moses. Briefly, it is en- 
gendered of Agar, the bondwoman, and therefore is in 
bondage with her children; that is, it walks in the works 
of the Law and never attains to the liberty of the Spirit. 


God these commandments gave, therein 
To show thee, child of man, thy sin, 
And make thee also well perceive, 
How man unto God should live. 
Have mercy, Lord! 


112 FIVE MINUTES DAILY WITH LUTHER. 


April 21 


But Jerusalem which is above is free, which is 
the mother of us all. Gal. tv. 26. 


* * »* 


Jerusalem which 1s above, that is to say, the spiritual 
Jerusalem, is Sarah (although Paul does not add the 
name Sarah, but gives her another name, calling her the 
freewoman), which is the mother of us all, gendering 
us unto liberty, and not under bondage as Agar does. 
Now this heavenly Jerusalem which is above is the 
Church, that is to say, the faithful dispersed through- 
out the whole world, which have one and the same Gos- 
pel, and the same Sacraments. Ihe word "above" is not 
spoken of the triumphant Church in heaven, but of the 
militant Church on earth. For the godly are said to 
have their conversation in heaven (Phil. iit.) , not lo- 
cally, but in that a Christian believes and lays hold of 
those inestimable, those heavenly, and eternal gifts— 
thus he is in heaven. ‘The heavenly blessing is to be de- 
livered from the Law, sin, and death, to be justified and 
quickened to life, to have peace with God, to have a 
faithful heart, a joyful conscience, and a spiritual con- 
solation, to have the gift of the Holy Ghost, and to re- 
joice in God. ‘The new and heavenly Jerusalem, which 
is a queen and a freewoman, is appointed of God in 
earth and not in heaven, to be a mother of us all, of 
whom we have been gendered, and yet daily are gen- 
dered. ‘Therefore it is necessary that our mother should 
be on earth among men, as also her generation is. Not- 
withstanding, she genders by the Holy Ghost, by the 
ministry of the Word and Sacraments, and not in the 


flesh. 


One family we dwell in Him, 

One Church above, beneath; 

Though now divided by the stream— 
The narrow stream of death. 


— -— 


BEVESSMINUIIES DAILY WITH OLUTHER — 118 


April 22 


For it is written, Rejoice, thou barren that 
bearest not; break forth and cry, thou that travail- 
est not; for the desolate hath many more children 
than she which hath an husband. Gal. iv. 27. 


* * * 


The Apostle shows by this allegory of the Prophet 
Isaiah the difference which is between Agar and Sarah, 
that is to say, between the synagogue and the Church, 
or between the Law and the Gospel; the Law being the 
husband of the fruitful woman, that is to say, of the 
synagogue, begetting very many children. For men of 
all ages, not only idiots, but also the wisest and best, 
all mankind except the children of the freewoman, do 
neither see nor know any other righteousness than the 
righteousness of the Law. Contrariwise, Sarah, the 
freewoman, that is to say, the Church, seems to be bar- 
ren. For the Gospel, which is the Word of the cross 
and affliction, which the Church preaches, shines not 
so brightly as the doctrine of the Law and works, and 
therefore she has not so many disciples to cleave unto 
her. Moreover, she bears this title, that she forbids good 
works, makes men secure, and is the cause of all mis- 
chief; and therefore she seems to bring no success or 
prosperity, but all things seem to be full of barrenness, 
desolation, and desperation. But although she seems 
to be never so barren without the Law and without 
works, yet by the Word and Spirit of Christ which is 
given by the Gospel, through which she conceives, she 
brings forth and nourishes an infinite number of 
children. 


Let your drooping hearts be glad; 
March in heavenly armor clad; 

Fight, nor think the battle long; 
Victory soon shall tune your song. 


114° RIVE MINUTES DAIEY. WDBEISIO TRIER 


April 23 


Now we, brethren, as Isaac was, are the children 
of promise. Gal. iv. 28. 


* * * 


Paul tells us here that we are not children of the 
flesh, as Ishmael, or as all the fleshly Israel, that 
gloried that they were the seed of Abraham and the 
people of God, whom Christ answered: ''But now ye 
seek to kill Me, a man that hath told you the truth, 
which I have heard of God: this did not Abraham" 
(John viti.40). Also: "If God were your Father, ye 
would love Me: for I proceeded forth and came from 
God” (John vitt.42). As if he would say: Brethren 
born and brought up together in one house know one 
another’s voice, but "Ye are of your father the devil” 
(John vitt.44). We are not such children, says Paul, 
as they are, which remain servants, and at length shall 
be cast out of the house. But we are children of the 
promise, as Isaac was; that is to say, of grace and of 
faith born only of the promise. ‘Therefore we are 
pronounced rightedus; not by the Law, by works, or 
our own righteousness, but by the mere mercy and 
grace of God. Paul repeats very often, and diligently 
sets forth the promise which is received by faith alone; 
for he knew that it was very necessary so to do. So 
much Paul says concerning the allegory out of Genesis, 
to which he annexes the passage from Isaiah as an 
interpretation. Now he goes on to apply the history 
of Ishmael and Isaac for our example and consolation. 


Blessed are the sons of God, 

They are bought with Christ’s own blood; 
They are ransomed from the grave, 

Life eternal they shall have; 

With them numbered may we be, 

Here and in eternity. 


PIVEZMINOTES DAILY. WITH’YLUTHER 115 


April 24 


But as then he that was born after the flesh per- 
secuted him that was born after the Spirit even 
so it is now. Gal. iv. 29. 

* * * 


This place contains a singular consolation. Who- 
soever are born and live in Christ, and rejoice in this 
birth and inheritance of God, have Ishmael for their 
enemy and their persecutor. For this reason we ought 
diligently to learn the article of justification, for that 
only is able to support us against these infinite slanders 
and offenses, and to comfort us in all our temptations 
and persecutions. We see that it cannot be otherwise 
but that the world will be offended with the pure doc- 
trine of the Gospel, and continually cry out that no 
good cometh of it. For “the natural man receiveth 
not the things of the Spirit of God: for they are fool- 
ishness unto him" (I Cor. it. 14). He only beholds 
the outward evils, troubles, rebellions, murders, sects, 
and other. suchlike things. With these sights he is of- 
fended and blinded, and finally falls into the contempt 
and blaspheming of God and His Word. On the con- 
trary, we ought to stay and comfort ourselves in this, 
that our adversaries do not accuse and condemn us for 
any manifest wickedness which we have committed, 
but for our doctrine, that Christ.the Son of God, by 
the death of the cross, has redeemed us from our sins 
and from everlasting death. ‘Therefore they do not 
impugn our life, but our doctrine; yea, the doctrine of 
Christ and not ours. “Therefore if there be any offense, 
it is Christ’s offense and not ours. Now whether they 
will condemn Christ, and pluck Him out of heaven as 
a heretic and seditious person for this, that He is our 
only Justifier and Savior, let them look to that. 


Are there no foes for me to face? 
Must I not stem the flood? 

Is this vile world a friend to grace, 
To help me on to God? 





116 FIVE MINUTES DAILY WITH LUTHER 


April 25 


Nevertheless, what saith the Scripture? Cast 
out the bondwoman and her son: for the son of 
the bondwoman shall not be heir with the son of 
the freewoman. Gal. iv. 30. 


DK * * 


The Ishmaelites hear in this place the sentence pro- 
aounced against them, which overthrows the Jews, 
Grecians, Romans, and all others which persecute the 
Church of Christ, and also those who put their trust 
in their own works, and judge us which rest upon the 
promise of God, not only to be barren and forsaken, 
but also heretics cast out of the Church, and that it 1s 
impossible that we should be sons and heirs. But God 
overthrows their Judgment, and pronounces this sen- 
tence against them, that because they are the children 
of the bondwoman, and persecute the children of the 
freewoman, therefore they shall be cast out of the home, 
and shall have no inheritance with the children of prom- 
ise, to whom only the inheritance belongs, because they 
are the children of the freewoman. ‘This sentence is 
ratified and can never be revoked. For the Scriptures 
have foretold that the children of the bondwoman shall 
be cast out of the house, that 1s to say, out of the king- 
dom of grace, for they cannot be heirs together with the 
children of the freewoman. Here is to be noted that 
the Holy Ghost calls the people of the Law and works, 
as it Were in contempt, the children of the bondwoman, 
bondservants of the Law, and consequently of sin, of 
death, and of everlasting damnation. Such sentences 
diligently considered make us certain of our doctrine, 
and confirm us in the righteousness of faith, against 
the doctrine and righteousness of works, which the 
world embraces and magnifies, condemning and despis- 
ing the other. 


The saints on earth and those above 
But one communion make; 

Joined to their Lord, in bonds of love, 
il of His grace partake. 


FIVE MINUTES DAILY WITH LUTHER 117 


April 26 


So then, brethren, we are not children of the 
bondwoman, but of the free. Gal. tv. 31. 


* * * 


Paul here concludes the allegory of tbe barren church, 
and of the fruitful people of the Law. We are not, says 
he, the children of the bondwoman; that is to say, we 
are not under the Law which begets unto bondage, ter- 
rifies, accuses, and brings to desperation: but we are 
delivered from it by Christ; therefore it cannot terrify 
nor condemn us. Moreover, although the sons of the 
bondwoman do persecute us never so much for a time, 
yet this is our comfort, that they shall be compelled 
to leave the inheritance unto us, which belongs unto 
us, who are the sons of the freewoman, and they 
shall at length be cast into utter darkness. Paul by 
these words, bondwoman and freewoman, took oc- 
casion to reject the righteousness of the Law and 
to confirm the doctrine of justification. And he 
purposely takes hold of this word, freewoman, ve- 
hemently urging and amplifying the same, especially in 
the beginning of the next chapter, whereupon he takes 
occasion to reason of Christian liberty, the knowledge 
whereof is very necessary. “That liberty, which is pur- 
chased by Christ, is unto us a most strong fort, whereby 
we defend ourselves against the tyranny of our enemies. 
Wherefore we must diligently consider this doctrine of 
Christian liberty, as well to confirm the doctrine of 
justification, as also to raise up and comfort weak con- 
sciences against so many troubles and offenses, which 
our adversaries do impute unto the Gospel. 


The darkness of my former state, 
The bondage, all was mine; 

The light of life in which I walk, 
The liberty, is Thine. 





118 FIVE MINUTES DAILY WITH LUTHER 


April 27 
Stand fast therefore in the liberty wherewith 


Christ hath made us free, and be not entangled 
again with the yoke of bondage. Gal. v. 1. 


* * * 


Paul means to say: Be steadfast; be not careless, but | 
immovable and constant. Lie not down and sleep, but 
stand up. As if he would say, It is necessary that you 
be watchful and constant, holding fast that liberty 
wherein Christ has made you free. For Satan hates the 
light of the Gospel, that is to say, the doctrine of grace, 
liberty, consolation, and life, and when he sees it appear, 
he fights against it with might and main, seeking to 
~ overthrow it. Wherefore Paul warns the faithful not 
to sleep, but constantly and valiantly to resist Satan, 
that he may not rob them of that liberty which Christ 
has purchased for them. ‘This is that liberty whereby 
Christ has made us free, not from an earthly bondage, 
but from God's everlasting wrath. And this is done 
in the conscience, ‘There rests our liberty and goes no 
farther. We are now free, in that our conscience is now 
free and quiet, not fearing the wrath of God to come. 
This is that true and inestimable liberty, to the excel- 
lency and majesty whereof no other can be compared. 
Following this liberty there is also another, whereby - 
through Christ we are made free from the Law, sin, 
death, the power of the devil, etc. For as the wrath 
of God cannot terrify us, so the Law, sin, and death 
cannot accuse and condemn us, they cannot drive us to 
desperation, for faith, which overcomes the world, has 
made us free and delivered us from them all. The per- 
nicious opinion, that the Law justifies and makes men 
righteous before God, is deeply rooted in man’s reason; 
‘herefore Paul uses vehement language, persuading the 
^alatians that they should not suffer this intolerable 
Surden to be laid upon their shoulders, or be entangled 
again with the yoke of bondage. 

Stand then in His great might, 
With all His strength endued; 

But take, to arm you for the fight, 
The panoply of God. 


BLMBSNUHNÜEBS DAILY WIEH LUTHER 119 


April 28 


Behold, I Paul say unto you, that if ye be cir- 
cumcised, Christ shall profit you nothing. Gal. 
OPE: 

* * * 


Paul here, wonderfully stirred up with zeal and 
fervency of spirit and moved by the Holy Ghost, thun- 
ders against the Law and circumcision. Paul, who 
knows that he has not received the Gospel by man, but 
by the revelation of Jesus Christ, and has commission 
and authority from above to publish and preach the 
same, tells the Galatians that if they be circumcised 
Christ shall profit them nothing at all, for they, being 
deceived by the subtilty of the false apostles, believed 
that besides faith in Christ it was needful for the faith- 
ful to be circumcised or they could not obtain salvation. 
This place is a sort of touchstone, whereby we may 
most certainly and freely judge of all doctrines, works, 
religions, and’ ceremonies of all men. Whoever teaches 
that there is anything necessary to salvation besides faith 
in Christ, they hear in this place the sentence of the 
Holy Ghost speaking through St. Paul pronounced 
against them. And if Paul dare give this sentence 
against the Law and circumcision, which were ordained 
of God Himself, how much more does he denounce 
the chaff and the dross of men’s traditions. "Therefore 
whoever receives circumcision, with the opinion that it 
is necessary to justification, to him Christ avails nothing. 
Of course, Paul does not speak here of the work of 
circumcision (which does not hurt him who does not 
regard it as justifying or connect it with righteousness) , 
but of the use of the work, that is, the confidence and 
righteousness which they annex to this work. 


Jesus, the Lord, the mighty God, 

An all-sufficient ransom paid: 

O matchless price! His precious blood 
For vile, rebellious traitors shed. 


120 FIVE MINUTES DAILY WITH LUTHER 





April 29 


For I testify again to every man that is circum- 
cised, that he is a debtor to do the whole Law. 
Gabor 

* * * 


The first injury borne is indeed very great, where 
Paul says that Christ profits them nothing who are cir- 
cumcised; and this also, where he says that they who 
are circumcised are bound to keep the whole Law. 
These words may be expounded in two ways, nega- 
tively and affirmatively. Negatively in this way: Paul 
testifies that every man which is circumcised performs 
no piece of the Law; yea, that in the very work of cir- 
cumcision he is not circumcised, and even in the ful- 
filling of the Law, he does not fulfill it but transgresses 
it. This is Paul's simple and plain meaning. In the 
sixth chapter he expounds himself thus: ““They them- 
selves which are circumcised, keep not the Law." So 
also in the first chapter: "Whosoever are of the works 
of the Law, are under the curse." Asif he said: “Al- 
though you are circumcised, yet you are not righteous 
and free from the Law; and the more you go about to 
satisfy the Law, and to be set free from it, the more 
you entangle and snare yourselves in the yoke thereof, 
so that it has more power to accuse and condemn you. 
‘The affirmative exposition is this: He that is circum- 
cised is also bound to keep the whole Law. For he 
that receives Moses in one point, must of necessity 
receive him in all. And it helps nothing to say that 
circumcision is necessary, and not the rest of Moses’ 
Laws. For by the same reason that you are bound to 
keep circumcision, you are also bound to keep all the 
Jewish ceremonies and Laws touching meats, places, and 
times; and Christ must be looked for as yet to come. 


I know that sin and guilt combine 
To reign o’er every thought of mine, 
And turn from good to ill; 

I know that when I try to be 
Upright, and just, and true to Thee, 
I am a sinner still! 


FIVE MINUTES DAILY WITH LUTHER 121 


April 30 


Christ is become of no effect unto you, whoso- 
ever of you are justified by the Law; ye are fallen 
from grace. Gal. v. 4. 


* * * 


Here Paul shows that he speaks not simply of the 
Law, nor of the works of circumcision, but of the con- 
fidence and opinion, that men have to be justified 
thereby. Asif he would say: I do not utterly condemn 
the Law or circumcision—it is lawful for me to keep 
company with the Jews, according to the Law, and it 
is lawful for me to circumcise Timothy——but to seek 
to be justified by the Law, as if Christ were not yet 
come, or being present, He alone were not able to 
justify, that is what I condemn; for so to believe is 
to be separated from Christ. “To seek righteousness by 
the Law is nothing else but to be separated from Christ, 
and to make Him unprofitable. Wherefore it is impos- 
sible that Christ and the Law should dwell together 
in one heart. If you think that this is possible, then 
be sure that Christ is not dwelling in your heart but 
the devil in the likeness of Christ, accusing and terrify- 
ing you, and. exacting of you the Law and the works 
of the Law. For the true Christ does not call you to 
a reckoning for your sins, nor does He bid you to trust 
in your own works. And the true knowledge of Christ, 
or faith, does not dispute whether you have done good 
works to righteousness or evil works to condemnation, 
but simply concludes thus: If I have done good works, 
I am not therefore justified; or, if I have done evil 
works, I am not therefore condemned. In the matter 
of justification we must seek how we may hold Christ, 
for it is Christ alone who justifies, both against evil ~ 
deeds, and without any good deeds. 


"Iis not by works of righteousness 
Which our own hands have done, 
But we are saved by sovereign grace 
Abounding through His Son. 


1225 FIVE MINUTES: DATE Y WERDET VE 


May 1 


For we through the Spirit wait for the hope of 
righteousness by faith. Gal. v. 5, 


* * * 


Paul here knits up the matter with a notable con- 
clusion, saying: You wish to be justified by the Law, 
by circumcision, and by works; but we do not seek 
to be justified by this means, lest Christ should be made 
utterly unprofitable unto us, and we become debtors 
to perform the whole Law, and so finally fall away 
from grace; but we wait in spirit through faith for the 
hope of righteousness. Here he does not only say, as 
he is wont, We are justified by faith, but he adds, We 
wait for the hope of righteousness. Hope, after the 
manner of Scripture, is taken in two ways: for the 
thing that is hoped for, and for the affection of him 
who hopes. So hope in this place may also be taken 
in two ways. First, the thing that is hoped for, the 
righteousness for which we hope, which shall certainly 
be revealed in süch time as it pleases the Lord to give 
it. Secondly, the affection in us that hopes for this 
righteousness. Our righteousness is not yet revealed, 
but hangs in hope. For as long as we live here, sin 
remains in our flesh; there is also a law in our flesh 
and members, rebelling against the law of the mind, 
and leading us captive into the services of sin. Now 
when the affections of the flesh do rage and reign, and 
we on the other side do through the Spirit wrestle 
against the same, then is there a place for hope. We 
hope for perfect righteousness, but we are not yet per- 
fectly righteous. It remains then that we be perfectly 
. righteous, and this is it for which we hope. 


When I shall launch to worlds unseen, 
O may I then be found in Him, 
Dressed in His righteousness alone, 
Faultless to stand before the throne. 
On Christ, the solid Rock, I stand; 
All other ground is sinking sand. 


FIVE MINUTES DAILY WITH LUTHER 123 





May 2 


For in Christ Jesus neither circumcision avail- 
eth anything, nor uncircumcision; but faith which 
worketh by love. Gal. v. 6. 


* * * 


"Faith which worketh by love’’; that is, faith which 
is not feigned or hypocritical, but true and lively, which 
exercises and requires good works through love. Paul 
would here say: He that would be a true Christian 
indeed, or one of Christ’s kingdom, must be a true be- 
liever. Now, he does not truly believe, if works of 
charity do not follow his faith. “Thus on both hands, 
as well on the right hand as on the left, he shuts out 
hypocrites from Christ’s kingdom. On the left hand 
he shuts out the Jews, and all such as will work their 
own salvation, saying: "In Christ Jesus neither cir- 
cumcision availeth anything, nor uncircumcision; that 
is to say, no works, no service, no worshipings, no kind 
of life in the world, but faith without any trust in 
works or merits, avails before God. On the right hand 
he shuts out all slothful and idle persons, which say, 
If faith justifies without works, then let us work noth- 
ing, but let us only believe, and do what we list. Not 
so, says Paul. Although it is true that only faith 
justifies, yet he speaks here of faith in another respect; 
that is to say, after it has justified, it is not idle, but 
occupied and exercised in working through love. The 
true Christian life, he points out, consists inwardly in 
faith towards God, and outwardly in charity and good 
works toward our neighbor. 


May Thy rich grace impart 
Strength to my fainting heart, 
My zeal inspire; 

As Thou hast died for me, 

O may my love to Thee 

Pure, warm, and changeless be 
A living fire. 


124 FIVE’) MINUTES DAILY WEBEWISUSDEIBIO 


May 3 


Ye did run well; who did hinder you, that ye 
should not obey the truth? Gal. v. 7. 


* * * 


Here Paul uses a new figure of speech, in calling the 
Christian life a course or race. For among the Hebrews 
to run or to walk signifies as much as to live or to be 
active. The teachers then run when they teach purely, 
and the hearers or learners run when they receive the 
Word with joy, and when the fruits of the Spirit fol- 
low. That which seems unto us to be very slow and 
scarcely to creep, runs swiftly in God's sight. Again, 
that which is to us nothing else but sorrow, mourning, 
and death, is before God, joy, mirth, and true happi- 
ness. ‘Therefore Christ says: “‘Blessed are they that 
mourn: for they shall be comforted (Matt. v. 4). 
“Blessed are ye that weep now: for ye shall laugh" 
(Luke vi. 21). Paul says they are hindered in this 
course who fall; away from faith and grace to the 
Law and works, as it happened to the Galatians, being 
misled by the false apostles. “These false apostles 
brought the Galatians, which ran well at the beginning, 
to believe that they erred and went very slowly for- 
ward when Paul was their teacher, and so bewitched 
them with their false persuasion, that afterwards, when 
they had been seduced and fallen clean away from the 
truth, they thought themselves to be in a happy state: 
and that they ran very well. So that Paul is wont to 
say that falling in doctrine comes not of man, but of 
the devil, and is perilous. For they that continue in 
error are so far from acknowledging their sin, that they 
maintain the same to be high righteousness. 


Run the straight race 

Through God's good grace, 

Lift up thine eyes, and seek His face; 
Life with its way before us lies, 

Christ is the path, and Christ the prize, 


BLDEDMINUEESCIDAUL YS Wa TH LLUOPHER. = 225 


May 4 


This persuasion cometh not of Him that calleth 
you. -Gai. v. 6. 
* * * 


lhis is a great consolation and singular doctrine, 
whereby Paul shows how the false persuasion of such 
as are deceived by wicked teachers may be rooted out 
of their hearts. The false apostles were jolly fellows, 
and in outward appearance far surpassing Paul, both in 
learning and godliness. “The Galatians, being deceived 
with this goodly show, supposed that when they 
heard them, they heard Christ Himself, and there- 
fore they judged their persuasion to be of Christ. Con- 
trariwise, Paul shows that this persuasion and doctrine 
was not of Christ, who had called them in grace, but 
of the devil; and by this means he won many of them 
from this false persuasion. Again, this consolatior. 
pertains to all those that are afflicted, which, through 
temptation, conceive a false opinion of Christ. For the 
devil is a marvelous persuader, and knows how to 
amplify the least sin, yea, a very trifle, in such a way, 
that he which is tempted shall think it to be a most 
heinous and horrible crime, and worthy of eternal 
damnation. Here the troubled conscience must be com- 
forted and raised up, in such a way as Paul raised up 
the Galatians; namely, that this persuasion comes not 
of Christ, forasmuch as it fights against the Word of 
the Gospel, which paints out Christ not as an accuser, 
a cruel exactor, but as a meek, humble-hearted, and a 
merciful Savior and a Comforter. We must learn, 
therefore, how we may withstand this Satan, who 
transforms himself into the likeness of an. angel. 


On Christ, by faith, I fain would live, 
From Him my life, my all receive; 
To Him devote my fleeting hours, 
Serve Him alone with all my powers. 


126 FIVE MINUTES DAIRY .W itr LUTHER 


May 5 


A little leaven leaveneth the whole lump. Gal. 
0,191 
* * * 


This whole Epistle sufficiently witnesses how Paul 
was grieved with the fall of the Galatians, and how 
often he chided and sometimes entreated them, show- 
ing the great and horrible enormities that should ensue 
upon this their fall, unless they repented. ‘This fatherly 
and apostolical care and admonition of Paul moved 
some of them nothing at all: many of them acknowl- 
edged Paul no more for their teacher, but preferred the 
false apostles far above him, of whom they thought 
themselves to have received the true doctrine, and not 
of Paul. Some others, which had not yet utterly for- 
saken his doctrine, thought there was no danger in dis- 
senting a little from him in the doctrine of justifica- 
tion and faith. Wherefore, when they heard that Paul 
made so heinous a matter of that which seemed unto 
them to be but light and of small importance, they 
thought among themselves: If we have swerved some- 
what from the doctrine of Paul, and there has been 
some fault in us, yet that is but a small matter, and he 
ought to let it pass by, or at least not so vehemently 
denounce it, lest he give occasion to break the concord 
of the churches. But Paul answers them: “A little 
leaven leaveneth the whole lump." In philosophy, a 
small fault in the beginning, is a great and foul fault in 
the end. So ın divinity, one little error overthrows 
the whole doctrine. Wherefore we must separate life 
and doctrine far asunder. “The doctrine is not ours, but 
God’s. Therefore, we cannot drop or change a single 
tittle of it. 


By grace! may sin and Satan hearken! 

I bear my flag of faith in hand, 

And pass—for doubts my joy can’t darken— 
The Red Sea to the Promised Land. 

I cling to what my Savior taught. 

And trust it whether felt or not. 


BIVBENHNU TES DAIL YN WETHALU'EHER: 127 


May 6 


I have confidence in you through the Lord, that 
ye will be none otherwise minded: but he that 
troubleth you shall bear his judgment, whosoever 
he be. Gal. v. 10. 


* * * 


As if he would say, I have taught, admonished, and 
reproved you enough so that you would hearken unto 
me: notwithstanding, I hope well of you in the Lord. 
Here arises a question, whether Paul does well when he 
says he has a good hope or trust in the Galatians, seeing 
the Holy Scripture forbids any trust to be put in men. 
Both faith and charity have their trust and belief, but 
after diverse sorts, by reason of the diversity of their 
objects. Faith trusts in God, and therefore it cannot 
be deceived; charıty believes men, and therefore is often 
deceived. Now this faith that springs of charity is nec- 
essary to this present life, for 1f one man should not 
believe and trust another, what life should we live upon 
earth? ‘The true Christians do sooner believe and give 
credit through charity, than the children of this world 
do. For faith towards men is a fruit of the Spirit, or 
of Christian Faith in the godly. Hereupon Paul had 
a trust in the Galatians, yea, though they were fallen 
from his doctrine: but yet in the Lord. That is, so 
far as the Lord was in them and they in the Lord; in 
other words, so far as they abode in the truth. From 
which, if they fell away, seduced by the ministers of 
Satan, he would not trust them any more. Paul has a 
good hope that they will not receive any other doctrine 
which shall be contrary to his. But those that were 
troubling the Galatians.should bear their condemnation, 
no matter how great they were, for one little point of 
doctrine is of more value than heaven and earth. 


Courage then, for all things must 
Work for good, and bless us, 

If we but in prayerful trust 

To His Son address us, 


128 FIVE MINUTES DAILY WITH LUTHER 


May 7 
And I, brethren, if I yet preach circumcision, 
why do I yet suffer persecution? then is the offense 
of the cross ceased. Gal. v. 11. 


* * * 


Paul labors by all means possible to call the Gala- 
tians back again, and now reasons by his own example. 
I have procured to myself, says he, the hatred and per- 
secution of the priests and elders, and of my whole na- 
tion, because I take away righteousness from circumci- 
sion; which, if I would attribute unto it, the Jews 
would not only cease to persecute me, but also would 
love and highly commend me. But now, because I 
preach the Gospel of Christ, and the righteousness of 
faith, abolishing the law and circumcision, therefore 
I suffer persecution. Contrariwise, the false apostles, 
to avoid the cross and this deadly hatred of the Jewish 
nation, do preach circumcision; and by this means they 
obtain and retain the favor of the Jews. Moreover, 
they would gladly bring to pass that there should be 
no dissension, but peace and concord, between the Gen- 
tiles and the Jews. But that is impossible to be done 
without the loss of the doctrine of faith, which is the 
doctrine of the cross, and full of offenses. Paul says: 
“Christ sent me to preach the Gospel, not with wisdom 
of words, lest the cross of Christ should be made of 
none effect." As if he said, I would not that the 
offense and cross of Christ should be abolished. Here 
some may say: ‘The Christians then are madmen to 
cast themselves into danger of their own accord, and 
procure unto themselves the hatred and enmity of the 
whole world. But this does not offend or trouble 
Paul, but makes him more bold, and causes him to hope 
well of the happy success and increase of the Church, 
for it could not be otherwise than that Christ should 
reign in the midst of all His enemies. 


If thou but suffer God to guide thee, 

And hope in Him through all His ways, 
He'll give thee strength, what'er betide thee, 
And bear thee through the evil days; 
Who trusts in God's unchanging love 
Builds on the rock that naught can move. 





nn i i 


FIVE MINUTES DAILY WITH LUTHER 4129 


May 8 


I would they were even cut off which trouble 
vous «al 0-2. 
* * * 

Is this the part of an Apostle, not only to denounce 
the false apostles to be troublers of the church, to con- 
demn them, and to deliver them to Satan, but also to 
wish that they might be utterly rooted out and perish? 
And what is this else but plain cursing? Paul, no doubt, 
alludes to circumcision. As if he would say, They com- 
pel you to cut off the foreskin of your flesh; but I 
would that they themselves might be utterly cut off 
by the root. Here arises a question whether it is lawful 
for Christians to curse. Why not? However, not 
always, not for every cause; but when the matter is 
come to this point, that God’s Word must be evil 
spoken of, and His doctrine blasphemed, and so conse- 
quently God Himself, then must we turn this sentence 
and say: Blessed be God and His Word, and whatso- 
ever is without God, accursed be it. Here it appears 
how great a matter Paul made of a little leaven, which 
for the same dares to curse the false apostles, who in 
outward appearance were men of great authority and 
holiness. Let us not therefore make little account of 
the leaven of doctrine; although it be never so little, 
yet if it be neglected, it will be the cause that little by 
little the truth and our salvation shall be lost, and God 
Himself denied. For when the Word is corrupted and 
God denied and blasphemed (which must needs follow 
if the Word be corrupted), there remains no hope of 
salvation. Wherefore let us learn to advance and extol! 
the majesty and authority of God’s Word. Wherefore, 
in this respect, we have no regard of Christian charity 
or concord, but we sit, as it were, on the judgment- 
seat, that is to say, we curse and condemn all men 
which in the least point do deface or corrupt the majesty 
of God’s Word. 

Those haughty spirits, Lord, restrain, 
Who o’er Thy Church with might would reign, 
And always set forth something new 
Devised to change Thy doctrine true. 


130, BIVE MINUTES DAILY. WITHSEU THER 


May 9 


For, brethren, ye have been called unto liberty; 
only use not liberty for an occasion to the flesh, 
but by love serve one another. Gal. v. 13. 


* * * 


Now follow exhortations and precepts of life and 
good works. You have obtained liberty, Paul says, 
through Christ, that is to say, you are above all Laws 
as touching conscience and before God; you are blessed 
and saved, Christ is your life. "D'herefore, although the 
Law, sin, and death, trouble and terrify you, yet they 
cannot hurt you nor drive you to despair. And this 
is your excellent and inestimable liberty. Now, how- 
ever, it behooves you to take good heed, that you use 
not that liberty as an occasion to the flesh. This evil 
is common, and the most pernicious of all others that 
Satan stirs up in the doctrine of faith; namely, that in 
very many he turns this liberty, wherewith Christ has 
made us free, into the liberty of the flesh, “turning the 
grace of God into lasciviousness" (Jude 4.). The 
flesh is utterly ignorant of the doctrine of grace; it 
knows not that we are made righteous, not by works, 
but by faith only. ‘Therefore, when it hears the 
doctrine of faith, it abuses and turns it into wanton- 
ness, and by and by reasons thus: If we be without Law, 
let us then live as we please, let us do no good, let us 
not give to the needy, and let us not suffer any evil, for 
their is no Law to constrain us. There is danger on 
either side; but the one is more tolerable than the other. 
If grace or faith be not preached, no man can be saved; 
for it is faith alone that justifies and saves. On the 
other hand, the doctrine of faith is by many understood 
carnally, and the liberty of the Spirit drawn into the 
liberty of the flesh. Instead of serving one another in 
love, they serve their own lusts. 


Lord, in Thy kingdom there shall be 
No aliens from each other, 

But even as he loves himself 

Each saint shall love his brother. 


BINEEMINUTES DAILY WIth LOTHER 7131 


May 10 


For all the Law is fulfilled in one word, even in 
this, Thou shalt love thy neighbor as thyself. 


Gal. v. 14. R x ^t 


Paul, after he has once laid the foundation of Chris- 
tian doctrine, is wont to build gold, silver, and precious 
stones upon it. Now there is no other foundation, as 
he himself says to the Corinthians, than Jesus Christ, 
or the righteousness of Christ (J Cor. iit. 11). Upon 
this foundation he now builds good works, yea, good 
works indeed; all of which he comprehends in one 
precept: "Thou shalt love thy neighbor as thyself." 
Paul would here say: I have hitherto taught you the 
true spiritual life, and now also I will teach you what 
are good works indeed, to the end that you may know 
that the vain and foolish work of ceremonies which the 
false apostles only urge, is far inferior to the works of 
charity. For such is the foolishness and madness of 
all wicked teachers and fantastical spirits, that not only 
do they leave the true foundation and pure doctrine, 
but they also continue in superstition; they never attain 
to good works. ‘Therefore, as Paul says (J Cor. 
wt. 12, 13), they build nothing but wood, hay, and 
stubble upon the foundation. So the false apostles, 
which were the most earnest defenders of works, did not 
teach or require the works of charity, as, that Christians 
should love one another, that they should be ready to 
help their: neighbors in all necessities, not only with 
their goods, but also with their body; that is to say, 
with tongue, hand, heart, and with their whole 
strength; they only required that circumcision should 
be kept, that days, months, years, and times should be 
observed. After they had destroyed the foundation, 
which is Christ, and darkened the doctrine of faith, it 
was impossible that there could remain any true use, 
exercise, or opinion of good works. 


We share our mutual woes; 
Our mutual burdens bear; 

And often for each other flows 
The sympathizing tear. 


132 FIVE MINUTES ‘DAILY: WIR EU iE 


May 11 


But if ye bite and devour one another, take heed 
that ye be not consumed one of another. Gal. v. 


15: 
ok * * 


By these words Paul witnesses, that 1f the founda- 
tion, that is to say, if faith in Christ be overthrown by 
wicked teachers, no peace or concord can remain in the 
church, either in doctrine or life; but there must needs 
be diverse opinions and dissensions from time to time 
both in doctrine and life, whereby it comes to pass that 
one bites and devours another (one judges and condemns 
another), until at length they be consumed. Hereof 
not only the Scriptures, but also the examples of all 
times, bear witness. How many sects have we at this 
day springing up one after another? Thus when the 
unity of the spirit is broken, it is impossible that there 
should be any concord either in doctrine or life, but 
daily new errors must needs spring up without measure 
and without end. Paul therefore teaches that such oc- 
casions of discord are to be avoided, and he shows how 
they may be avoided. This, says he, is the way to 
unity and concord: Let every man do his duty in that 
kind of life into which God has called him; let him 
not lift himself up above others, nor find fault with 
other men’s works, and commend his own, but let every 
one serve another through love. It is a hard and a 
dangerous matter to teach that we are made righteous 
by faith without works, and yet to require works 
withal. Here, except the ministers of Christ be faith- 
ful and wise disposers of the mysteries of God, rightly 
dividing the word of truth, faith and works are by and 
by confounded. Both these doctrines, as well of faith 
as of works, must be diligently taught and urged, and 
yet so that both may remain within their bounds. 


Teach us the lesson Thou hast taught, 
To feel for those Thy blood hath bought; 
That every word, and deed, and thought, 
May work a work for Thee. 


PIM MINORS DAIEY WITH -EUTHER . 133 


May 12 
This I say then, Walk in the Spirit, and ye shall 
not fulfill the lust of the flesh. Gal. v. 16. 
* * * 

As if Paul would explain: I have not forgotten my 
former discourse concerning faith, neither do I revoke 
the same in that I exhort you to mutual love, saying 
that “the whole Law is fulfilled through love," but I 
am still of the same mind and opinion that I was before. 
But that you may rightly understand me, I add this 
moreover: "Walk in the Spirit, and ye shall not fulfill 
the lust of the flesh." Paul speaks plainly enough, yet 
he has not prevailed. “There are those who gather from 
his words this interpretation: If love be the fulfilling 
of the Law, it follows then that love is righteousness; 
therefore if we love, we are righteous. “The Law has 
commanded love, therefore the work of love follows. 
But Paul's answer to such is: ‘True it is that we ought 
to fulfill the Law, and to be justified through the ful- 
filling thereof, but sin hinders us. Indeed, the Law 
prescribes and commands that we should love our neigh- 
bor as ourselves, but it does not follow: This is writ- 
ten, therefore it is done; the Law commands love, there- 
fore we love. ‘There is not one man to be found upon 
the whole earth, which so loves God and his neighbor 
as the Law requires. But in the life to come, where 
we shall be thoroughly cleansed from all vices and sins, 
and shall be made as pure and clear as the sun, we shall 
love perfectly, and shall be righteous through perfect 
love. But in this life that purity is hindered by the 
flesh, for as long as we live, sin remains in the flesh. 
In the meantime notwithstanding, that we may be right- 
eous in this life also, we have Christ the mercy-seat 
and throne of grace, and because we believe in Him, sin 
is not imputed unto us. Faith, therefore, is our right- 
' eousness in this life. 

Guard, O God, our faith forever; 

Let not Satan, death or shame 

Ever part us from our Savior; 

Lord, our Refuge is Thy name. 
Though our flesh would fain say, Nay, 
Be Thy Word to us still Yea. 


— 


134 FIVE MINUTES DAMEN WITHODU/BEHSIS 


May 13 


For the flesh lusteth against the Spirit, and the 
Spirit against the flesh: and these are contrary the 
one to the other: so that ye cannot do the things 
that ye would. Gal. v. 17. 


* * * 


When Paul says that the flesh lusts against the Spirit, 
and the Spirit against the flesh, he admonishes us that 
we must feel the concupiscence of the flesh, that is to 
say, not only carnal lust, but also pride, wrath, heavi- 
ness, impatience, incredulity, and suchlike. Notwith- 
standing, he would have us to feel them, that we con- 
sent not unto them, nor accomplish them; that is, that 
we neither think, speak, nor do those things which the 
flesh provokes us unto. As, if it moves us to anger, yet 
we should be angry in suchwise, as we are taught in 
the fourth Psalm, that we sin not. As if Paul would 
say: I know that the flesh will provoke you unto 
wrath, envy, doubting, incredulity, and suchlike; but 
resist it by the Spirit, that you sin not. But if you 
forsake the guiding of the Spirit, and follow the flesh, 
you shall fulfill the lusts of the flesh, and you shall die. 
So here Paul speaks not only of fleshly lusts, but of 
the whole kingdom of sin. “These two leaders, says 
Paul, the flesh and the Spirit, are one against another 
in your body, so that you cannot do what you would. 
Paul speaks these words to the believing Christians, who 
have been justified, renewed, and have full forgiveness 
of sins. Yet notwithstanding, he says that the flesh 
rebels against the Spirit in them. After the same man- 
ner he speaks of himself in the seventh chapter of 
Romans: “But I see another law in my members, war- 
ring against the law of my mind, and bringing me into 
captivity to the law of sin which is in my members." 
But this must be our anchor-hold, that Christ is our 
only and perfect righteousness. 


Thy grace first made me feel my sin, 
It taught me to believe; 

Then, in believing, peace I found, 
And now I live, I live! 


EIVMEZMINUTES DAILY WITH LUTHER 135 


May 14 


But if ye be led of the Spirit, ye are not under 
ED ERP IMCL TR 0.7108 


* * * 


Paul cannot forget the doctrine of faith, but still 
repeats it, and beats it into their heads; yea, even when 
he treats of good works. Here some may object: How 
can it be that we should not be under the Law, when 
you teach us that we have flesh which lusts against the 
Spirit, and fights against us, torments us, and brings us 
into bondage? And indeed we feel sin, and cannot be 
delivered from the feeling thereof. And what is this 
else but to be under the Law? But Paul says, Do not 
let this trouble you; only endeavor to be led by the 
Spirit, that is to say, show yourselves willing to follow 
and obey that will which resists the flesh, and does not 
accomplish the lusts thereof, for this is to be led and to 
be drawn by the Spirit; then you are not under the 
Law. So Paul speaks of himself: “With the mind I 
myself serve the Law of God; but with the flesh the 
law of sin" (Rom. vit. 25). The faithful then are not 
under the Law, that is to say, in spirit; for the Law 
cannot accuse them, although they feel sin, and confess 
themselves to be sinners; for the power and strength 
of the Law is taken from it by Christ, "who was made 
under the Law, that He might redeem them which were 
under the Law” (Gal. tv. 4). So great then is the 
power and dominion of the Spirit, that the Law cannot 
accuse the godly, though they commit that which 1s sin 
indeed. For Christ is our righteousness, whom we ap- 
prehend by faith. He is without all sin, and therefore 
the Law cannot accuse Him. As long as we cleave.fast 
unto Him, we are led by the Spirit and are free from 
the Law. Savior, I follow on, 

Guided by Thee, 

Seeing not yet the hand 

That leadeth me; 

Hushed be my heart and still, 
Fear I no further ill, 

Only to meet Thy will 

My will shall be, 


136 DBVE MINO TES DATE YW Ulta eters 


May 15 


Now the works of the flesh are manifest, which 
are these: Adultery, fornication, uncleanness, lasci- 
viousness, idolatry, witchcraft, hatred, variance, 
emulations, wrath, strife, seditions, heresies, envy- 
ings, murders, drunkenness, revellings, and such 
like: of the which I tell you before, as I have also 
told you in time past, that they which do such 
things shall not inherit the kingdom of God. Gal. 
v. 19-21. 

* * * 


This place is not unlike to this sentence of Christ: 
“Ye shall know them by their fruits. Do men gather 
grapes of thorns, or figs of thistles? Even so every 
good tree brings forth good fruit; but a corrupt tree 
bringeth forth evil fruit’: (Matt: ve. Lo, LAE a 
teaches the very same thing which Christ taught, that 
is to say, that works and fruits sufficiently testify 
whether the trees are good or evil; whether men follow 
the guiding of the flesh or of the Spirit. And then 
Paul sets before their eyes the works of the flesh. There 
were many hypocrites among the Galatians, which out- 
wardly pretended to be godly men, and boasted much 
of the Spirit, and as touching the words they under- 
.stood the true doctrine of the Gospel; but they walked 
not according to the Spirit, but according to the flesh, 
and performed the works thereof. Whereby Paul man- 
ifestly convinces them to be no such holy men indeed 
as they boasted themselves to be. And lest they should 
despise this his admonition, he pronounces against them 
this dreadful sentence, that they should not. be in- 
heritors of the kingdom of heaven, to the end that, being 
thus admonished, they might amend. They which are 
of Christ crucify their flesh with the affections and lusts 
thereof. 


O watch, and fight, and pray, 
The battle ne’er give o’er; 
Renew it boldly every day, 
And help divine implore. 


HISSESMIINUSPESUDAIPY WITH LUTHER 137 


May 16 


But the fruit of the Spirit is love, joy, peace, 
longsuffering, gentleness, goodness, faith, meekness, 
temperance: against such there is no Law. And 
they that are Christ’s have crucified the flesh with 
the affections and lusts. Gal. v. 22-24. 


* * * 


The Apostle calls these Christian virtues the fruits 
of the Spirit, for they bring with them most excellent 
fruits and benefits. All they that have them give 
glory to God, and with the same allure and provoke 
others to embrace the doctrine and faith of Christ. 
Then he names these virtues, with which the Christian 
gives glory to God, and says: "Against such there is no 
Law." As he says in another place: ““The Law is not 
given to the righteous man." For the righteous live 
in such a way that they have no need of any Law to 
admonish or to constrain them, but without constraint 
of the Law, they willingly do those things which the 
Law requires. They have received the Holy Ghost by 
faith, who will not suffer them to be idle. Although 
the flesh resist, yet they walk after the Spirit. So a 
Christian accomplishes the Law inwardly by faith, for 
Christ is the perfection of the Law unto righteousness 
to all that believe; outwardly by works and remission 
of sins. “This whole place concerning works shows that 
the true believers are no hypocrites. "D hey are also pro- 
voked to anger, uncleanness, etc., which, notwithstand- 
ing, they do not do, but crucify the flesh, that is, they 
repress the wantonness of the flesh, and walk according 
to the Spirit. When they are admonished by the threat- 
enings of God, whereby He shows that He will severely 
punish sin, they are afraid to commit sin, and being 
armed with the Word of God, with faith and prayer, 
they do not obey the lusts of the flesh. 


That gladly I obey Thy Word, 

Create in me a new heart, Lord, 

And naught but what Thou wilt, desire; 
With such new life my soul inspire. 


138 FIVE MINUTES DAILY WITH ZUPHER 


May 17 


If we live in the Spirit, let us also walk in the 
Spirit. Let us not be desirous of vainglory, provok- 
ing one another, envying one another. Gal. v. 
DOUG 

* * X 


'The Apostle reckoned before among the works of the 
flesh heresy and envy, and pronounced sentence against 
those which are envious, and which are authors of 
sects, that they should not inherit the kingdom of God. 
And now again he reproves those which provoke and 
envy one another. He takes occasion here again to 
inveigh against that execrable vice of vainglory, which 
was the cause of the troubles that were 1n all the churches 
of Galatia, and has been always most pernicious and 
hurtful to the whole Church of Christ. When this 
poison creeps into the church or Christ's kingdom, it 
cannot be expressed how hurtful it is. For here there 
is no contention as touching learning, wit, beauty, 
riches, kingdoms, empires, and suchlike; but as touching 
salvation or damnation, eternal life or eternal death. 
‘Therefore Paul earnestly exhorts ministers of the Word 
to flee this vice, saying, “If we live in the Spirit, let us 
also walk in the Spirit." For where the Spirit is, He 
renews men, and works in them new motions, that is 
to say, whereas they were before vainglorious, wrath- 
ful, and envious, He makes them now humble, gentle, 
and patient. Such men seek not their own glory, but 
the glory of God. ‘They do not provoke one another, 
but in giving honor prevent one another. Contrariwise, 
they that are desirous of glory, and envy one another, 
may boast that they have the Spirit, but they deceive 
themselves; they follow the flesh and the works thereof. 


So may they live to Thee alone; 

Then hear the welcome word, "Well done!" 
And take their crown above; 

Enter into their Master's joy, 

And all eternity employ 

In praise, and bliss, and love, 


BIVESMINUTES DAILY WITH LUTHER 139 


May 18 


Brethren, if a man be overtaken in a fault, ye 
which are spiritual, restore such an one in the 
spirit of meekness; considering thyself, lest thou 
also be tempted. Gal. vi. 1. 

* * * 

He who diligently weighs these words of the Apostle 
may plainly perceive that he does not speak of errors 
and offenses against doctrine, but of far lesser sins, into 
which a man falls not wilfully and of set purpose, but 
of infirmity. And therefore he uses such gentle lang- 
uage, calling it a fault, not error. Again, wishing to 
diminish, and as it were, to excuse the sin and to re- 
move the whole fault from man, he adds: “If a man 
be overtaken,” that is to say, beguiled of the devil 
or of the flesh. This is a sentence full of heavenly com- 
fort. Forasmuch as the saints in this life do not only 
live in the flesh, but now and then also, through the 
enticement of the devil, fulfill the lust of the flesh, that 
is to say, fall into impatience, envy, wrath, error, doubt- 
ing, distrust, and the like (for Satan always assails both, 
the purity of doctrine, which he labors to take away 
by sects and dissensions, and also the soundness of life, 
which he corrupts with daily offenses); therefore Paul 
teaches how such men who are fallen should be dealt 
with, namely; that they which are strong should raise 
up and restore them again with the spirit of meekness. 
As the Holy Ghost is precise in maintaining and de- 
fending the doctrine of faith, so is He mild and pitiful 
in forbearing and qualifying men’s sins, if they which 
have committed them be so sorrowful for the same. 
“There is no sin," says Augustine, “which any man 
has done, but another man may do the same." We 
stand on slippery ground; therefore if we wax proud 
and leave off to do our duty, there is nothing so easy 
for us as to fall. 


In sinful wrath thou shalt not kill, 
Nor hate, nor render ill for ill; 
Be patient and of gentle mood, 
And to thy foe do thou good. 

Have mercy, Lord! 


140 FIVE MINUTES DAILY WITH LUTHER 


May 19 


Bear ye one another's burdens, and so fulfill the 
law of Christ. Gal. vi. 2. 


* * * 


The law of Christ is the law of love. Christ, after 
He had redeemed us, renewed us, and made us His 
Church, gave us no other law but the law of mutual 
love: “A new commandment give I unto you, that 
ye love one another." (John xi. 34). And to love 
is not to wish well one to another, but it is to bear 
another’s burden, that is, to bear those things which 
are grievous and which you do not willingly bear. 
Therefore Christians must have strong shoulders, that 
they may bear also the weakness of their brethren; for, 
says Paul, they have burdens and troubles. Faithful 
teachers see in the Church many errors and offenses 
which they are compelled to bear. In the common- 
wealth subjects are never so obedient to the laws of 
the magistrates as they should be. In household 
affairs many things are done which displease the master 
of the house. But if we bear and wink at our own 
vices and offenses which we daily commit, let us also 
bear other men’s faults, according to this saying: ‘Bear 
ye one another's burdens," and "hou shalt love thy 
neighbor as thyself." (Rom. xitt. 9). Seeing then that 
there are vices in every state of life and in all men, 
therefore Paul sets forth the law* of Christ unto the 
faithful, whereby he exhorts them to bear one another’s 
burden. They which willingly hear the Word of God 
and believe, and yet notwithstanding, against their 
will, fall into sin, and, after they are admonished, do 
not only receive such admonition gladly, but also detest 
their sin and endeavor to amend, these are they that 
are overtaken with sin, and have the burdens that Paul 
commends us to bear. 


We share our mutual woes; 
Our mutual burdens bear; 

And often for each other flows 
The sympathizing tear. 





FIVE MINUTES DAILY WITH LUTHER 141 


May 20 


For if a man think himself to be something, 
when he is nothing, he deceiveth himself. Gal. vi. 
>> 

* * * 


Here again Paul reprehends the authors of sects, and 
paints them out in their right colors; namely, that 
they are merciless, without compassion, such as despise 
the weak and will not vouchsafe to bear their burdens, 
whom nothing can please but what they themselves 
do, who will always be your bitter enemies, unless you 
commend whatever they say or do and in all things 
conduct yourself according to their will. Of all men, 
therefore, they are the proudest and dare take upon 
themselves all things. Of these Paul says they think 
themselves to be something when they are nothing. 
They deceive themselves with the foolish persuasions 
of their own wisdom and holiness. “They understand 
nothing, therefore, either of Christ or of the law of 
Christ; for if they did, they would say: Brother, you 
are infected with such a vice, and I am infected with 
another. God has forgiven me ten thousand talents, 
and I will forgive you an hundred pence (Matt. xviii. 
24,28). Pastors ought so to behave themselves toward 
those over whom they have taken charge, that they 
might love and reverence them, not for their person, 
but for their office and Christian virtues, which espe- 
cially ought to shine in them. Paul therefore, in this 
place, has rightly painted out such severe and merciless 
saints who, being puffed up with their own vain dreams, 
have a marvelous persuasion of their own: knowledge 
and holiness, and yet in very deed they are nothing, 
and do but deceive themselves. 


Bow down Thine ear, almighty Lord, 
And hear Thy Church's suppliant cry 
For all who preach Thy saving Word, 
And wait upon Thy ministry. 


142: -BIVME: MINUTES! DAIDY - WT high Urine 


May 21 


But let every man prove his own work, and then 
shall he have rejoicing in himself alone, and not in 
another. Gal. ut, 4. 


* * * 


The desire of vainglory is an odious and cursed 
vice; it is the occasion of all evils, and troubles many 
consciences. And especially in spiritual matters it is 
such an evil as is incurable. “The Apostle here speaks 
especially of the work of the ministry, and inveighs 
against those vain-glorious heads, which with their 
fantastical opinions trouble well-instructed consciences. 
And this is the property of those which are infected : 
with this poison of vainglory: they have no regard 
whether their works, that is to say, their ministry, be 
pure, simple, and faithful, or not; but this only they 
seek, that they may have the praise of the people. 
These proud and vainglorious teachers join these three 
vices together: [hey are greedy of glory; they are 
marvelously witty and wily in finding fault with other 
men’s doings and sayings, thereby to purchase the love, 
good will, and praise of the people; and when they 
have once gotten a name (though it be by other men’s 
travail), they become so full of their own conceit, that 
they dare venture upon all things. He that truly and 
faithfully executes his office cares not what the world 
says of him, whether the world praise or dispraise him: 
but he has praise in himself, which is the testimony of 
his conscience, and the praise or glory which is of God. 
This glory is uncorrupt and steadfast; for it depends 
not on other men’s judgments, but of our own con- 
sciences, which bear us witness that we have taught the 
Word purely, ministered the Sacraments rightly, and 
have done all things well, and therefore it cannot be 
taken from us. 

So may they live to Thee alone; 

Then hear the welcome word, “Well done!" 
And take their crown above; 

Enter into their Master's joy, 

And all eternity employ 

In praise, and bliss, and love. 


PIV EeMINO LES -DAILYG WITH: LUTHER: 143 


May 22 


For every one shall bear his own burden. Gal, 
UO 
Ph: * 

This is, as it were, the reason or confirmation of 
the former sentence, lest any man should lean to other 
men's judgments in praising and commending of him. 
As if he would say: It is not good for you to ‘seek 
glory in another, and not in yourself; for in the agony 
of death, and the last judgment, it shall not profit 
you that others have praised you; for other men shall 
not bear your burden, but you must stand before the 
judgment seat of Christ and bear your burden alone. 
‘These your praisers shall help you nothing. For when 
you die, these praises will cease. And in that day, 
when the Lord will judge the secrets of all hearts, the 
witness of your own conscience must stand either with 
you or against you (Rom. ii. 15). Against you, if 
you glory in other men; with you, if you have it in 
yourself, that is, if your conscience bears witness that 
you have done your duty in the ministry of the Word, 
or otherwise, according to your calling, sincerely and 
faithfully, having respect to the glory of God only and 
the salvation of souls. “These words: "Every one shall 
bear his own burden," are very vehement and ought 
so to terrify us that we should not be desirous of vain- 
glory. Our ministry is good and sound, for we seek 
thereby the salvation of souls. But the ministry of 
the fantastical heads is not so, for they seek their own 
praise. Paul speaks so much against this vice of vain- 
glory, because in suppressing it no man is so strong, 
but that he has need of continual prayer, and only 
the Holy Ghost can preserve us from being infected 
with this vice. 


On what has now been sown, 

Thy blessing, Lord, bestow; 

The power is Thine alone 

To make it spring and grow: 

Do Thou the gracious harvest raise, 
And Thou alone shalt have the praise. 


144 FIVE MINUTES ‘DAILY WITHSEU THER 


May 23 


Let him that is taught in the Word communicate 
unto him that teacheth in all good things. Gal. 


ut. 6. 
* * * 


Here Paul preaches to the disciples or hearers of the 
Word, commanding them to bestow all good things 
upon those which have taught and instructed them in 
the Word. He here shows how necessary this com- 
mandment is concerning the maintenance oi the min- 
isters of the Church. For Satan can abide nothing less 
than the light of the Gospel. “Therefore, when he sees 
that it begins to shine, then he rages and goes about 
with all main and might to quench it. Moreover, 
Satan turns men particularly also from the Gospel by 
overmuch fullness. For when the Gospel is diligently 
and daily preached, many being glutted therewith begin 
to loathe it, and little by little become negligent and 
untoward to all godly exercises. Again, Satan seeks to 
prevent parents from bringing up their children in the 
study of the Holy Scriptures, but to employ them rather 
entirely to remunerative arts or occupations. It is not 
without cause, therefore, that Paul warns the hearers 
of the Gospel to make their pastors and teachers par- 
takers with them in all good things. "If we (he says 
to the Corinthians) have sown unto you spiritual 
things, is it a great thing if we shall reap your carnal 
things" (I Cor. ix. 11)? The hearers thereof ought 
to minister carnal things to them of whom they have 
received spiritual things. For it is impossible that such 
as are godly indeed should suffer their pastors to live 
in necessity and penury. 


Oh, may Thy people faithful be, 

And in Thy pastors honor Thee, 

And with them work, and for them pray, 
And gladly Thee in them obey; 

Receive the prophet of the Lord, 

And gain the prophet’s own reward! 


DIN ENMINTARESEDATEN OWE PUÜSTHER 145 


May 24 


Be not deceived; God is not mocked: for what- 
soever a man soweth, that shall be also reap. Gal. 


DIN 
* PANE 


Paul now adds to his former reprehension and exhor- 
tation a-threatening: "Be not deceived; God is not 
mocked." He touches to the quick the perverseness 
of those who despise the ministry. “God is not 
mocked,’ that is to say, God does not suffer Himself 
to be mocked in His ministers. For He says: “He 
that despiseth you, despiseth Me" (Luke x. 16). And 
to Samuel He says: “They have not rejected thee, but 
they have rejected Me" (I Sam. viti. 7). Therefore, 
although God defer His punishment for a season, yet 
when He sees fit, He will find out the mockers, and 
will punish this contempt of His Word and bitter 
hatred which they bear against His ministers. “[here- 
fore they deceive not God but themselves. “Chey shall 
not laugh at God, but He will laugh at them (Ps. 11.). 
‘They shall feel, when death approaches, whether they 
have mocked themselves or God's ministers, or rather, 
not God's ministers, but God Himself, as Paul says 
here. All these things tend to this purpose, that min- 
isters should be nourished and maintained. Men must 
be admonished hereof, that they may know that they 
ought to yield to their pastors both reverence and a 
necessary living. Our Savior teaches the same thing: 
“Eating and drinking such things as they give: for 
the laborer is worthy of his hire" (Luke x. 7). And 
Paul says in another place: "Even so hath the Lord 
ordained, that they which preach the Gospel should 
live of the Gospel” (I Cor. tx. 14). 


Whatever, Lord, we lend to Thee, 

Repaid a thousand-fold will be; 

Then gladly will we give to Thee 
Who givest all. 


146 FIVE MINUTES DAILY WITH LUTHER 


—_—_ 


May 25 


For he that soweth to his flesh, shall of the flesh 
reap corruption; but he that soweth to the Spirit, 
shall of the Spirit reap life everlasting. Gal. vi. 8. 


Xs CH * 


Paul adds a similitude and an allegory. And this 
general sentence of sowing he applies to the .particular 
matter of nourishing and maintaining the ministers 
of the Word, saying: “He that soweth to the Spirit," 
etc., that is to say, He that cherisheth the teachers of 
God’s Word, does a spiritual work and shall reap ever- 
lasting life. Here rises a question, whether we deserve 
eternal life by good works. For so Paul seems to 
avouch in this place. But it is very necessary, after the 
example of Paul, to exhort the faithful to good works, 
that is, to exercise their faith by their works. For 
if faith is not followed by works, it is manifest that 
such faith is not true faith. Therefore the Apostle 
says: “He that soweth to the flesh, that is to say, he 
that gives nothing to the ministers of God’s Word, 
but only feeds and cares for himself, that man shall 
of the flesh reap corruption, for the goods of the 
wicked shall waste away, and they themselves also at 
length shamefully perish." Although this nourishing 
the ministers of the Church is but a corporal thing, 
yet notwithstanding, Paul calls it a sowing to the 
Spirit. Contrariwise, when men greedily scrape to- 
gether what they can, and seek only their own gain, 
he calls it a sowing to the flesh. He pronounces those 
who sow to the Spirit blessed both in this life and 
in the life to come; and the others which sow in the 
flesh, to be both accursed in this life and in the life 
to come. 

Now then the ceaseless shower 

Of Gospel blessings send, 

And let the soul-converting power 
Thy ministers attend. 

On multitudes confer 

The heart renewing love, 

And by the joy of grace prepare 
For fuller joys above, 


PIVESMINGU VES -DATIZY?-WEIHKEUTHER. 147 


May 26 


And let us not be weary in well-doing: for in 
due season we shall reap, if we faint not. As we 
have therefore opportunity, let us do good unto all 
men, especially unto them who are of the house- 
holdsorataith wr Gab UI 0. 

| * * * 

The Apostle here passes from the particular to the 
general, and exhorts generally to all good works, not 
only toward the ministers of the Word, but also toward 
all other men, and that without weariness. For it is 
an easy matter for a man to do good once or twice, 
but to continue and not be discouraged through the 
ingratitude and perverseness of those to whom he has 
done good, that is hard. ‘Therefore he exhorts not 
only to do good, but also not to weary in doing good. 
And then adds a promise: “For in due season we 
shall reap, if we faint not." Wait and look for the 
perpetual harvest that is to come, and then no ingrati- 
tude or perverse dealings of men shall be able to pluck 
you away from well doing. He further reminds us: 
Let us do good while we have the opportunity, “while 
it is day: the night cometh when no man can work" 
(John ix. 4). Indeed, men work many things when 
the light of truth is taken away, but all in vain; for 
they walk in darkness and know not whither they go, 
and therefore all their life, works, sufferings, and death 
are in vain (John xu. 35). And with this he touches 
the Galatians. He means to say: Unless you continue 
in the sound doctrine which you have received of me, 
your working of much good, your suffering of many 
troubles, and such other things, profit you nothing. 
He terms them of the household of faith who are 
joined with us in the fellowship of faith. 

Let me be Thine forever, 
Thou faithful God and Lord; 
Let me forsake Thee never, 
Nor wander from Thy Word; 
Lord, do not let me waver, 
But give me steadfastness, 

And for such grace forever 


Thy holy name I'll bless. 


148 FIVE MINUTES DAILY WITH LUTHER 


May 27 


Ye see how large a letter I have written unto you 
with mine own hand. As many as desire to make 
a fair show in the flesh, they constrain you to be 
circumcised; only lest they should suffer persecu- 
tion for the cross of Christ. Gal. vi. 11,12. 

* * * 


He closes his Epistle with an exhortation to the faith- 
ful and with a sbarp rebuke or invective against the 
false apostles. He speaks of his long letter written 
with his own hand to show his affection for them. 
Then he turns on the false apostles, and accuses them 
sharply. Your teachers, he says to the Galatians, are 
such as do not regard the glory of Christ above all 
things, and the salvation of your souls, but only seek 
their own glory; secondly, they wish to escape the 
cross; and thirdly, they do not understand what they 
teach. He shows the Galatians that these apostles are 
worthy to be shunned by all men. And Paul does 
the false apostles no wrong in thus inveighing against 
them, which was his duty as an Apostle of Christ, 
for they hated, persecuted, and overthrew the doctrine 
of Christ. These teachers sought their own glory and 
not Christ’s. They made their belly their god, and 
shunned the cross. They preached circumcision, and 
the righteousness of the flesh, lest the Jews should 
persecute and hate them. Paul here uses the word 
“constrain,” for circumcision is nothing in itself, but 
to be compelled to receive it, and when a man has 
received it, to attribute to it righteousness and holiness, 
„his is injury to Christ. 


Blest is the man to whom the Lord 
Imputes not his iniquities; 

He pleads no merit of reward, 

And not on works, but grace relies. 


EIVEZMINUTES DAILY “WITH LUTHER 149 


May 28 
For neither they themselves who are circumcised 
keep the Law; but desire to have you circumcised, 
that they may glory in your flesh. Gal. vi. 13. 
Ka * 

Here Paul shows them what manner of teachers 
they have. “Though they keep the Law outwardly, 
yet in keeping it they keep it not. For without the 
Holy Ghost the Law cannot be kept. But the Holy 
Ghost cannot be received without Christ, and where 
the Holy Ghost does not dwell, there dwells an unclean 
spirit, that is to say, one who despises God and seeks 
his own gain. ‘Therefore all that he does toward 
keeping the Law is mere hypocrisy, and therefore 
double sin. “This may be applied to other works also. 
He that works, suffers, or prays without Christ, works, 
prays and suffers in vain, for "whatsoever is not of 
faith is sin" (Rom. xiv. 23). It profits a man nothing 
to be outwardly circumcised, to fast, to pray, or to do 
any other work, if he despises grace, forgiveness of sin, 
and the work of Christ, and be puffed up with the 
opinion of his own righteousness. And why do the 
false apostles want you to be circumcised? ‘That they 
may glory in your flesh. And what do you gain but 
that the false apostles may glory that they are your 
teachers and you are their disciples? They have not 
the Word of the Spirit, therefore it is impossible for 
you to receive the Spirit by their preaching. “They 
only exercise your flesh, making you fleshly justiciaries 
or justifiers of yourselves, whereby you reap nothing 
but unprofitable labor and damnation. 


Not what these hands have done 

Can save this guilty soul; 

Not what this toiling flesh has borne 
Can make my spirit whole. 


150 FIVE MINUTES DAILY WITH LUTHER 


May 29 


But God forbid that I should glory, save in the 
cross of our Lord Jesus Christ, by whom the world 
is crucified unto Me, and I unto the world. Gal. 
vt. 14. | 

bk * * 

The Apostle closes up the matter with an expression 
of indignation. “God forbid," says he. Let them 
glory in the flesh who wish, and let them perish with 
their cursed glory. As for me, I desire no other glory, 
but that whereby I glory and rejoice in the cross of 
Christ. Here Paul shows what 1s the glory and rejoic- 
ing of Christians: We glory and rejoice in the tribula- 
tions, reproaches, infirmities for Christ's sake. The 
world judges of the Christians that they are wretched 
and miserable men, but they also most cruelly perse- 
cute, condemn, and kill the Christians as pernicious 
plagues of the spiritual and worldly kingdom. But 
the Christians glory, because they suffer these things 
for Christs sake, whose benefit and glory they set 
forth. Now, Paul would say, our glory is increased 
and confirmed principal by these two things: first, 
because we are certain that our doctrine is sound and 
perfect; secondly, because our cross and suffering is 
the suffering of Christ. We suffer the hatred and 
persecution of our adversaries for no other reason, but 
because we preach Christ faithfully and purely. If 
we would deny Him, and approve their pernicious 
errors and wicked religion, they would not only cease 
to hate us, but would also offer us riches and honor. 
Jesus says: "If ye were of the world, the world would 
love his own; but because ye are not of the world, 
but I have chosen you out of the world, therefore 
the world hateth you" (John xv. 19). 

In the cross of Christ I glory, 
Tow ring o'er the wrecks of time; 
All the light of sacred glory 
Gathers round its head sublime. 


Piva Vino DAISY With LUTHER: 151 


May 30 


For in Christ Jesus neither circumcision availeth 
any thing, nor uncircumcision, but a new creature. 


Gar 5. 
* * * 


It may seem strange that Paul should say, "Neither 
circumcision availeth anything, nor uncircumcision,"' 
since they are contrary one to the other, and therefore 
either one or the other should prevail. But Paul here 
denies tbat either one or the other avails anything. 
This is what he means: We must mount up higher; 
for circumcision and uncircumcision are things of no 
such importance that they are able to obtain right- 
eousness before God. “The Jews were greatly offended 
when they heard that circumcision avails nothing. 
Reason and the will of the flesh does not understand 
this. But we are taught from the Word of God that 
there is nothing under the sun which avails unto right- 
eousness before God, but Christ only, or, as Paul says 
here, a new creature. Politic laws, men's traditions, 
ceremonies of the Church, yea, and the Law of Moses 
avail not unto righteousness before God. We may 
use them as things both good and necessary, but in 
their place and time. Now, a new creature, whereby 
the image of God is renewed, is not made by any color 
.or counterfeiting of good works, but by Christ, by 
whom it was created after the 1mage of God in right- 
eousness and true holiness. A new creature is the 
work of the Holy Ghost, which cleanses the heart by 
faith, and works the fear of God, love, chastity, and 
other Christian virtues. A new sense and a new judg- 
‘ment is given by the Holy Ghost. ‘The mind is re- 
newed, after which follows a change in the members 
and senses of the whole body. 


Create in me a new heart, Lord, 

That gladly I obey Thy Word, 

And naught but what Thou wilt, desire; 
With such new life my soul inspire. 


152° EIVE MINOTES DATEY WITHZEUERER 


May 31 


-And as many as walk according to this rule, 
peace be on them, and mercy, and upon the Israel 
of God. From henceforth let no man trouble me: 
for I bear in my body the marks of the Lord Jesus. 
Brethren, the grace of our Lord Jesus Christ be 


with your spirit. Amen. Gal. vi. 16-18. 
* * * 


Paul here adds: ‘This is the only and true rule 
wherein we ought to walk, namely, the new creature. 
which is neither circumcision nor uncircumcision, but 
the new man created unto the image of God in right- 
eousness and true holiness. "D hose who effect a hypo- 
critical and wicked righteousness and holiness, which 
hopes to be justified by the keeping of their rule, are 
cruel enemies of the truth. But the rule of which 
Paul speaks here, is blessed, by which we live in the 
faith of Christ, and are made new creatures by the 
Holy Ghost. ‘To such belong peace, that is, the favor 
of God, forgiveness of sins, and help in affliction. 
Yea, they which walk after this rule, though they be 
overtaken with any sin, because they are the children 
of grace and peace, mercy upholds them. They are 
the true Israel of God, who with faithful Abraham 
believe the promises of God offered in Christ, whether 
they be Jews or Gentiles. “Then he concludes by say- 
ing: I have faithfully taught the Gospel as I have 
received it by the revelation of Jesus Christ; whoso °* 
will not follow it, let him follow what he will, just 
so that he trouble me no more, for I show in my body 
the marks of the Lord Jesus. Because I openly con- 
fess that no man can obtain the favor of God, right- 
eousness, and salvation but by Christ alone, these 
marks (his stripes and sufferings) are laid upon me by 
the world and the devil. Finally, he bids them fare- 
well in the same words with which he began his 
Epistle: a prayer that God’s grace and blessing may rest 
upon them. 

Oft in sorrow, oft in woe, 
Onward, Christians, onward go; 
Bear the toil, maintain the strife, 
Strengthened with the Bread of life. 


BIVEPMINUTES DAILY WITH. LUTHER 153 


June I 


Peter, an apostle of Jesus Christ, to the strangers 
scattered throughout Pontus, Galatia, Cappadocia, 
Asia, and Bithynia, elect according to the fore- 
knowledge of God, the Father, through sanctifica- 
cation of the Spirit, unto obedience and sprinkling 
of the blood of Jesus Christ: Grace unto you, and 


peace, be multiplied. J Pet. i. 1,2. 
* * * 


This is the superscription and subscription. Here 
you quickly perceive that it is the Gospel which St. 
Peter preaches. He calls himself an apostle, that is, 
one sent to declare a message. So he would now say: 
I am an apostle of Jesus Christ, that is, I have a 
command from Jesus Christ that I, from Christ, am 
to proclaim to the strangers scattered throughout 
Pontus, etc. Thus he writes to those who had pre- 
viously been heathen, but were now converted to the 
faith, and had joined the believing Jews. ‘They are 
elect, he says. How? Not of themselves, but accord- 
ing to God’s purpose, for we are unable to raise our- 
selves to heaven, or create faith within ourselves. 
Through sanctification of the Spirit. God has pre- 
destinated us that we should be holy. Holiness is not 
that which consists in the estate of monks, priests, and 
nuns; it is a spiritual word, meaning that there is an 
inward holiness in the spirit before God. Unto 
obedience and sprinkling of the blood of Jesus. Christ. 
Hereby, he says, are we made holy, if we are obedient 
and believe the Word of Christ and are sprinkled 
with His blood. We are saved through faith in 
Christ and His Word. Grace unto you, and peace be 
multiplied. Grace is God’s favor, which now begins 
in us, but which must continue to increase and grow 
even till death. Such is the desire of St. Peter for those 
that believed, and it is a true Christian greeting, with 
which all Christians might greet one another. 


To Thee, Lord Jesus, thanks we give, 
Who diedst for us, that we might live, 
And through Thy holy, precious blood, 
Hast made us righteous before God. 


154. BIVE MINUTES. DAIEYUWT EHRE PREIS 


June 2 


Blessed be the God and Father of our Lord 
Jesus Christ, which according to His abundant 
mercy hath begotten us again unto a lively hope 
by the resurrection of Jesus Christ from the dead. 
IrBerat:®@. 

* * * 


In this preface you perceive a truly apostolic address 
and introduction to the matters in hand. For he at 
once exhibits and makes manifest what Christ is and 
what we have attained through Him, when He says 
that God has begotten us again to a lively hope through 
the resurrection of Christ. “Thus all good things are 
bestowed upon us by the Father, not for any merit of 
ours, but of pure mercy. Christ, through His resur- 
rection, has brought ‘us to the’ Father... Oh, musta 
blessing infinitely vast that is bestowed upon us through 
Christ, that we may go into the presence of the Father 
and claim the inheritance of which St. Peter here 
speaks! ‘There is no more law and vengeance before 
us. He vexes and chastises us no more, but shows us 
the greatest friendship, creates us anew, and appoints 
us, not to do some work or works, but produces within 
us an entirely new birth’ and new being, that we 
should be something different from what we were 
before when we were Adam's children. To a lively 
hope. While we remain on earth, we must live in 
hope. For although we are assured that through faith 
we have all the good things of God, still you do not 
as yet behold them. But the matter exists in hope. 
This he calls the hope of life. We call it a living 
hope, that is, one in which we certainly expect and 
may be assured of eternal life. 


Dear Refuge of my weary soul, 

On Thee, when sorrows rise, 

On Thee, when waves of trouble roll, 
My fainting hope relies. 


BIVERMINUTES DAILY, WITH LU EHER 155 


June 3 


To an inheritance incorruptible, and undefiled, 
and that fadeth not away, reserved in heaven for 
you. I Pet. i. 4. 


* * * 


We hope not for a blessing or an inheritance that 
is far off. But we live in the hope of an inheritance 
that is just at hand, and that is imperishable as well 
as undefiled and unfading. ‘This blessing is ours hence- 
forth and forever, although we do not now behold it. 
These are powerful and excellent words; into whose- 
soever mind they enter, he will, I imagine, not be 
greatly anxious after worldly good and pleasure. How 
can it be possible that one who assuredly believes this, 
should yet cleave to perishable possessions and lusts? 
If worldly good is presented in contrast with this, it 
is at once seen how it all passes away and endures but 
for a time; but this alone lasts forever and will never 
consume away. Besides, that is all impure and defiles 
us, for there is no man so devoted that worldly pros- 
perity will not soil his purity. But this inheritance 
alone is pure, whoever has it is ever undefiled; it will 
not fade, it endures and does not corrupt. All that is 
on earth, however hard it be, is yet changeable, and 
has no permanence. On earth there is no pleasure 
that will not at length become irksome, for we see 
that men grow weary of all things; but with this 
blessing such is not the case. Certain it is that our 
_ inheritance is imperishable, undefiled, and unfading. 
It is only for a little while concealed from us, until 
we close our eyes and are buried, when, if we believe, 


we shall surely find and behold it. 


There is a land of pure delight, 
Where saints immortal reign; 
Eternal day excludes the night, 
And pleasures banish pain. 


156. FIVE MINUTES DAILY WITHZTLUTHER 


June 4 
Who are kept by the power of God through 
faith unto salvation, ready to be revealed in the 


last time. J Pet.*W 5. 
* x* * 


We wait for this priceless inheritance, he says, in 
the hope to which we have attained through faith. 
For this is their order of succession: From the Word 
follows faith, from faith is the new birth, from the 
new birth we pass to hope, so that we certainly expect 
and are assured of the blessing. So that Peter has 
here asserted, in a truly Christian manner, that it must 
take place by faith, not by our own works. But what 
does St. Peter mean when he says: Ye are kept by 
the power of God unto salvation? We have been 
taught from Scripture that we cannot do the least work 
without God's Spirit. How, then, by our own power 
should we be able to do the highest work, namely, 
believe? God's power must be present and work within 
us, in order that we may believe, as Paul also says 
(Eph. t..17-19): “That the God. of cour Dbordilesns 
Christ, the Father of glory, may give unto you the 
spirit of wisdom . . . that ye may know . . . what 
is the exceeding greatness of His power to us-ward who 
believe, according to the working of His mighty 
power.’ If God produces faith in men, it is cer- 
tainly as great a work as though He recreated heaven 
and earth. Wherever this power of God is wanting, 
there is neither genuine faith nor good works, nothing 
but error and blindness. But He keeps us, who believe, 
in the right understanding, so that we fall not into 
condemnation, but attain to salvation. Ready to be 
revealed in the last time. That is, the inheritance that 
is appointed for them was long ago acquired, and pre- 
pared from the foundation of the world, but now is 
hidden, as yet covered up, reserved, and sealed. But 
this is only for a little while, when in a moment it 
shall be opened and revealed, so that we shall behold it. 

Thy work alone, O Christ, 
Can ease this weight of sin: 
Thy blood alone, O Lamb of God, 
Can give me peace within. 


—— 


EIVEZMINUTES DAILY! WITH LUTHER 157 


June 5 


Wherein ye greatly rejoice, though now for a 
season, if need be, ye are in heaviness through 
manifold temptations. / Pet. t. 6. 


* * * 


Are you a Christian and do you look for this 
inheritance or this salvation? “Then you must cleave 
to this alone, and despise all that is upon earth, and 
confess that all worldly reason, wisdom, and glory 
are nothing. This is a thing the world will not be 
able to bear; wherefore you are to expect that men 
shall condemn and persecute you. Thus St. Peter 
joins faith, hope, and the holy cross together, for one 
follows upon the other. And here he gives us a 
source of consolation if we suffer and are persecuted. 
This sadness shall last a little while; afterward ye 
shall be exceeding glad, for this salvation is already 
prepared for you; wherefore be patient under your 
sufferings. [his is moreover a truly Christian con- 
solation, not such comfort as human doctrines give, 
which attempt nothing more than to find relief from 
outward ill. I speak not of bodily comfort, he would 
say; it is no real injury that you have to endure out- 
ward ill, only go onward vigorously and be steadfast. 
Inquire not how you may be free from the trouble, 
but think within yourself: My inheritance is prepared 
and held out to me; it is only a short time before my 
.suffering must cease. [hus we should lay aside tem- 
poral consolations, and over against them place that 
eternal consolation which we have in God. 


My God hath all things in His keeping, 
He is the ever faithful Friend; 

He grants me laughter after weeping, 
And all His ways in blessings end. 

His love endures eternally: 

What pleaseth God, that pleaseth me. 


158. FIVE MINUTES’ DAILY! WI IHHLUTBHER 


. June 6 


That the trial of your faith, being much more 
precious than of gold that perisheth, though it be 
tried with fire, might be found unto praise and 
honor and glory at the appearing of Jesus Christ. 
D Dota 

* * * 


This should be the end of the cross and all kinds of 
reverses—to enable us to distinguish between false and 
real faith. God lays His hand upon us, therefore, to 
try our faith and reveal it to the world, so that others 
may be induced to believe, and we also be praised and 
honored. For just as we exalt God, so will He in 
return exalt, esteem, and honor us. Scripture through- 
out likens temptation to fire. ‘Thus St. Peter here 
compares the gold that is tried by fire to the trial of 
faith by temptation and suffering. The fire does not 
take away from the gold, but it makes it pure and 
bright, so that all dross is removed. So God has im- 
posed the cross upon all Christians, that they might 
thereby be purified. We need such fire and cross as this 
daily, because of the old, corrupt Adam. ‘Therefore 
God throws us into the midst of the fire, that is, into 
suffering, shame and calamity, so that we may become 
more and more purified, until we die. ‘Thence will 
result a noble reward— praise and glory when Christ 
shall be revealed. | 


Whatever God ordains is good! 

He never will deceive me; 

He leads me by the proper path, 

I know He will not leave me; 

And take content, What He hath sent; 
His hand that sends my sadness, 

Will turn my tears to gladness. 


FIVE MINUTES DAILY WITH LUTHER 159 


June 7 


Whom having not seen, ye love; in whom, 
though now ye see Him not, yet believing, ye re- 
joice with joy unspeakable and full of glory: re- 
ceiving the end of your faith, even the salvation 
Olypur'souls asl Pet. 056592 


* * * 


An unspeakably glorious joy shall that be, says St. 
Peter, whereof we have honor and praise. “The world 
has such a joy that we receive nothing from it but 
shame, and of which we are compelled to be ashamed. 
Here St. Peter has evidently spoken of future joy— 
and there is scarcely so clear a passage on the subject 
of the future joy as the one in this place—and still he 
finds himself unable to express it. “This is one point 
of the introduction, in which the Apostle has shown 
what faith in Christ is, and how we must be tried and 
purified by reverse and suffering, which God appoints 
for us. After this he shows how this faith is com- 
prehended and promised in Scripture. 


And when within that lovely paradise 

At last I safely dwell, 

From out my soul what songs of bliss shall rise, 
What joy my lips shall tell, 

While holy saints are singing. 

Hosannas o’er and o'er, 

Pure hallelujahs ringing 

Around me evermore. 


160 FIVE MINUTES DAILY" WI PH Uae. 


June 8 


Of which salvation the prophets have inquired 
and searched diligently, who prophesied of the 
grace that should come unto you: searching what, 
or what manner of time the Spirit of Christ which 
was in them did signify, when it testified before- 
hand the sufferings of Christ, and the glory that 
should follow. J Pet. i. 10,11. 


* * * 


St. Peter would say: Although the prophets have 
not particularly known of a set and definite time, yet 
have they in general testified to all the circumstances 
of time and place: as that Christ should suffer, and 
what death He should die, and that the Gentiles should 
believe on Him; so that one might certainly know 
by these signs when the time had come. All that we 
now preach, he says, the prophets previously foretold 
and described in the most explicit manner, just as the 
Holy Spirit revealed it to them. When it testified 
beforehand the sufferings of Christ, and the glory that 
should follow. ‘This may be understood of both kinds 
of suffering—that which Christ and we also suffer. 
For just as the faith, the name, the Word, and work 
of Christ are mine, inasmuch as I believe on Him, so 
His suffering is also mine, since I suffer also for His 
sake. ‘This is then our consolation in all our suffer- 
ings that we experience, that all that we suffer Christ 
shares with us, that He accounts it all His own suffer- 
ing. But this we must also understand, that Christ 
was not glorified before He suffered, so that we are 
to bear our cross with Him first, that afterward we 
may share His joy. 


Let not sorrow dim your eye, 

Soon shall every tear be dry; 

Let not woe your course impede, 
Great your help, if great your need. 


ELVEPMINUSBBS DAILY, WITH LUTHER 161 


June 9 


Unto whom it was revealed, that not unto them- 
selves, but unto us they did minister the things, 
which are now reported unto you by them that have 
preached the Gospel unto you with the Holy Ghost 
sent down from heaven; which things the angels 
desire to look into. J Pet. i. 12. 


* * * 


That is, the prophets possessed enough thereof to 
know the fact. But that they should have left it 
behind them (on record) calls for our gratitude; they 
have become our servants, and have so ministered to 
us, that we, through them, might go to school and 
learn the same lesson. Such great things have the 
Apostles declared to us, through the Holy Spirit, which 
descended upon them from heaven, as even the angels 
would gladly look into. When this Spirit opens our 
eyes and makes us see what the Gospel is, we shall 
have an appetite for it and a joy in it, although we 
cannot behold it with bodily eyes, but must believe 
that we are partakers and fellow-heirs of the right- 
eousness, truth, salvation, and all the blessings which 
God has to bestow. For since He has given us His 
only Son, that highest good, He will also, through 
- Him, give us all good things, riches and treasures, 
whereof the angels in heaven have all their joy, and 
of which they are most desirous. All this is offered 
to us through the Gospel, and if we believe we shall 
also have a like desire for them. But our desire for 
them cannot be as perfect as that of the angels, so 
long as we live on earth. However, in heaven it is 
so great that no human heart can conceive it. If we 
reach that place we shall ourselves feel it. 


Ah, then my spirit faints 

To reach the land I love; 

The bright inheritance of saints, 
Jerusalem above! 





162 FIVE MINUTES DAILY WITH LUTHER 


June 10 


Wherefore gird up the loins of your mind, be 
sober, and hope to the end for the grace that is to 
be brought unto you at the revelation of Jesus 
Christ. T Petz ti T5: 


* * * 


Here Peter speaks of a spiritual girding of the mind, 
just as one girds his sword to the loins of his body. 
This is an admonition to faith, and the sense is this: 
While such things are preached to you and bestowed 
upon you through the Gospel as the angels would re- 
joice and be desirous to behold, rely on them and fix 
your confidence thereon with all firmness, so that it 
shall be a real faith, and not a painted or fictitious 
fancy or dream. As though he would say: Ye have 
now heard the Gospel and have come to believe, there- 
fore see to it that you abide therein, and do not suffer 
yourselves to be drawn away with false doctrine, which 
will cause you to waver and run hither and thither with 
works. Be sober, he says. “Io be sober is the chief 
work of faith. For though a man has been justified, 
he still is not secure from evil lusts. Faith has indeed 
begun to subdue the flesh, but this is ever bestirring 
itself, and likewise running riot in all sorts of lusts, 
which would gladly break forth again and act after 
their own will. ‘Therefore the spirit must daily work 
to restrain and subdue it. And hope to the end for 
the grace that ts to be brought unto you at the revela- 
tion of Jesus Christ. “The Christian faith is of such 
a nature that it plants itself freely on the Word of 
God with entire confidence, ventures freely thereupon, 
and goes joyfully onward. ‘Therefore the Apostle 
would have us venture thereon cheerfully, for God, 
who offers us such grace, will surely not deceive us. 


Blest is the man to whom the Lord 
Imputes not his iniquities; 

He pleads no merit of reward, 

And not on works, but grace relies. 


Piva MINUTES DAILY: WITH LUTHER: 163 


June 1l 


As obedient children, not fashioning yourselves 


according to the former lusts in your ignorance. 
] Pet. i. 14. 


* * * 


That is, conduct yourselves as obedient children. 
Obedience in Scripture means faith. Whoever hears 
the Word of God and believes thereon is an obedient - 
child of God. ‘Therefore whatever is not the Word 
of God, tread it under your feet and pay no attention 
to it. Not fashtoning yourselves according to the 
former lusts in ignorance. ‘That is, you should not 
exhibit such ostentation and lead such a course of 
life as before. Once you were godless, and lived in 
lewdness, gluttony, drunkenness, avarice, pride, anger, 
envy, and hatred, which was an evil, heathen-like 
state, and one of unbelief, and when you went into 
such a state like the blind, you did not know what 
. you were doing. Avoid now those same evil lusts. 
Here you perceive how he makes the charge against 
ignorance, from which all evil proceeds. For where 
faith and knowledge are wanting, there remains mere 
error and blindness, so that men are ignorant of what 
is right and wrong, insomuch that the people fall into 
every kind of vice. 


Let us ever walk with Jesus, 
Follow His example pure, 

Flee the world, that would deceive us 
And to sin our soul allure. 

Ever in His footsteps treading, 
Body here, yet soul above, 

Full of faith and hope and love, 

Let us do the Father’s bidding. 
Faithful Lord, abide with me, 
Savior, lead, I follow Thee. 


164 FIVE MINUTES DAILY WITH LUTHER 


dune? 


But as He which hath called you is holy, so be 
ye holy in all manner of conversation; because it 
is written, Be ye holy, for I am holy. Pet. i. 
152.100: 

* * * 


Here St. Peter quotes a passage from the Old Testa- 
ment, (Lev. xix. 2), where God says: Ye shall be 
holy; for I am holy. That is, since I am your Lord 
and God, and you are My people, you too must be 
asl am. For a faithful master 1s careful that his people 
should be like him, and walk in obedience and be con-- 
formed to his will. As then God our Master is holy, 
so are His people holy also, and we are all holy if 
we walk in faith. The word holy means that which 
is God’s own, and which belongs to Him alone, or, 
as we render it, consecrated. [hus St. Peter here says: 
You are merely required to give God His own; there- 
fore beware that you do not suffer yourselves to be 
led back again to worldly lusts, but let God alone 
rule, live, and work within you: then shall you be 
holy, even as He is holy. ‘Thus he has hitherto 
described the grace which is extended to us through 
the Gospel and the preaching of Jesus Christ, and has 
taught us how we should conduct ourselves; namely, 
that we abide in a pure, inviolate mind of faith. The 
greatest work that follows faith is this, that with my 
mouth I should confess Christ. Thereafter follow also 
other works, which must all be directed to this end, 
that I may thereby serve my neighbor. All of which 
God must work in us; for it profits not that we 
should lead a carnal life and do whatever we please. 


Enlarge my heart to make Thee room; 
Enter, and in me ever stay: 

The crooked then shall straight become; 
The darkness shall be lost in day. 


EINBENTINUWES-DAILSE NIBDEE EU EHER 165 


June 13 


And if ye call on the Father, who without re- 
spect of persons judgeth according to every man’s 
work, pass the time of your sojourning here in 


Icarus Pere 7 
* * * 


That is, stand in fear before the Father—not of 
pain and punishment, as the Christless and even the 
devil are afraid, but lest He forsake you and withdraw 
His hand, just as a dutiful child is afraid lest he pro- 
voke his father, and do something that might displease 
him. Such a fear would God have within us, that we 
guard ourselves against sin, and serve our neighbor 
while we live here upon earth. A Christian, if he 
truly believes, possesses all the good things of God and 
is God’s child. But the time which he yet lives is 
only a pilgrimage: for the spirit is already in heaven 
by faith, through which he becomes lord over all 
things. But to this end God permits him yet to live 
in the flesh, and his body to remain on earth, that he 
may help others and bring them also to heaven. There- 
fore we are to use all things on earth as a guest who 
goes on wearily and arrives at an inn, where he must 
tarry all night, and can receive nothing from it but 
food and lodging; yet he does not gay that the property 
of the inn is his. So must we also proceed in regard 
to our temporal possessions, as though they were not 
ours, and we enjoyed only so much of them as is 
needful to sustain the body, and with the rest we are 
to help our neighbor. “Thus the Christian life is only 
a night's sojourning: for we have here no abiding city, 
but must find it, where our Father is, in heaven. 


My Father’s house on high, 
Home of my soul; how near 
At times to faith’s foreseeing eye 
The golden gates appear! 


166 FIVE MINUTES DAILY WITH EU THER 


June 14 


Forasmuch as ye know that ye were not re- 
deemed with corruptible things, as silver and gold, 
from your vain conversation received by tradition 
from your fathers. J Pet. i. 16. 


* * * 


This should draw you, he would say, to the fear 
of God, that you should remember how much 1t has 
cost that you might be redeemed. Before, you were 
citizens of the world and were held in subjection to 
the devil, but now God has rescued you from such a 
state and has set you firm in another, so tbat your 
citizenship is in heaven, while you are strangers and 
guests upon earth. See at how great a cost God has 
reclaimed you and how great the treasure is wherewith 
you are purchased and brought into this state to become 
the children of God! Wherefore pass your sojourn- 
ing in fear; see to it that you do not despise such 
redemption and lose the noble, precious treasure. Here 
it is well to mark that Peter says you are ransomed 
from your vain conversation received by tradition from 
your fathers. “This is as much as: All that which our 
fathers have ordained and done was evil. What from 
them has been taught you concerning the worship of 
God is also evil, för it has cost the Son of God His 
blood to redeem people therefrom. Whatever therefore 
has not been washed in this blood is all poisoned and 
cursed by reason of the flesh. "Ihe more a man under- 
takes to make himself righteous and has not Christ, 
the more he confounds himself and sinks deeper in 
blindness and wickedness, and condemns himself by 
rejecting this precious blood. 


Behold the Savior of mankind 
Nailed to the shameful tree! 

How vast the love that Him inclined 
To bleed and die for Thee! 


bBBDVPESMINUHES.DAILX WilH COGHER 167 


June 15 


But with the precious blood of Christ, as of a 
Lamb without blemish and without spot. I Pet. 
1019: 

* * * 


What now is the treasure wherewith you are ran- 
somed? Not corruptible gold or silver, but the 
precious blood of Christ, the Son of God. ‘The treasure 
is so costly and noble that no human sense or reason 
can conceive it, insomuch that only one drop of this 
innocent blood were more than enough for the sin 
of the world. Yet the Father has been willing to 
dispense His grace so richly upon us, and denied Him- 
self so much, that He suffered Christ His Son to shed all 
His blood for us, and bestowed upon us the whole 
treasure. [Therefore He would not have us disregard 
such great grace and count it as a small matter, but 
continue to be on our guard and live in fear, that this 
treasure might not be taken away from us. When he 
says here, You are redeemed by the blood of Christ, 
. as of an innocent and unspotted Lamb, he would 
refer to the Scripture and explain that which 1s con- 
tained in the prophets and Moses, as (Isa. lit. 7): “He 
is brought as a lamb to the slaughter, and as a sheep 
before her shearers is dumb, so he openeth not his 
mouth." All this he here explains and says: This 
Lamb is Christ, and as the one of old was to be 
unspotted, so must this also, whose blood is shed for 
us, be unspotted and innocent. 


There is a fountain filled with blood 
Drawn from Immanuel’s veins, 

And sinners, plunged beneath that flood, 
Lose all their guilty stains. 


168. FIVE MINUTES DAILY WITEZLUTEHER 


June 16 


Who verily was foreordained before the founda- 
tion of the world, but was manifest in these last 
timestforvouc Der 102.0; 


* * * 


That is, we have not deserved nor even asked this 
of God, that the precious blood of Christ should be 
shed for us. Therefore we can glory in no respect. 
Glory belongs to none but God alone. God has 
promised and revealed, or made known to us, not for 
any merit of ours, that which He from all eternity 
had provided and foreordained before the world was 
made. In the prophets it is indeed promised, yet dimly 
and not openly, but now, since Christ's resurrection 
and the sending of the Holy Spirit, it is publicly 
preached and disseminated throughout the whole world. 
This is now the latter age (the last time), as St. 
Peter says, wherein we live—now, from the ascen- 
sion of Christ till the last day. So the Apostles and 
prophets and Christ Himself also call it the last hour. 
Not that the last day was to come immediately after 
Christ’s ascension, but because after this preaching of 
the Gospel of Christ no other should ever come, and 
there will be no further revelation or manifestation 
except as this is explained and revealed. God permits 
the world to stand longer, merely that His name may 
be more widely honored and praised, although He 
Himself is now fully revealed. 


O great King of glory come! 

Let me be Thy living temple; 
Enter Thou into my heart; 

Though I am but poor and simple, 
Yet my riches then shall be, 

That Thou reignest, Lord, in me. 


PIVERREINUTES DAIDPY WITIPFEWEEHER. 169 


June 17 


For you, who by Him do believe in God, that 
raised Him up from the dead, and gave Him glory; 
that your faith and hope might be in God. I Pet. 
pfeil 

* * * 


For our sakes, he says, is the Gospel revealed. For 
God and the Lord Christ have not needed it, but have 
done it for our profit, that we might believe on them. 
And that not through ourselves, but through Christ, 
who intercedes for us with the Father, who bath 
raised Him from the dead, that He might be Lord 
over all things. And whosoever believes on Him 
possesses all His good things and through Him has 
access to the Father. Faith alone must save us, but it 
must be faith in God. You must have the friendship 
of God, that you may boast that He is your Father 
and that you are His child and confide in Him even 
- more than in your beloved father and mother; that 
He will help you in all your troubles, and this only 
through the one Mediator and Savior, the Lord Christ. 
Such faith comes not, he says, from human power, but 
God creates it 1n us, because Christ has merited it by 
His blood, to whom He has given glory and whom 
He has seated at His right hand that He by God's 
power should produce faith in us. 


Salvation unto us has come, 

By God's free grace and favor, 
Good works cannot avert our doom. 
They help and save us never: 

Faith looks to Jesus Christ alone, 
Who did for all the world atone; 
He is the Mediator. 


170 FIVE MINUTES DAILY WITH LUTHER 


June 18 


Seeing ye have purified your souls in obeying the 
truth through the Spirit unto unfeigned love of 
the brethren, see that ye love one another with a 
pure heart fervently. Pet. i. 22. 


* * * 


St. Peter speaks here of the fruit of faith, to wit, 
that we should purify our souls, through obedience 
to the truth in the Spirit. For where there is real 
faith, it brings the body in subjection to itself, and con- 
trols the fleshly lust; and although it does not entirely 
destroy it, yet it makes 1t subject and obedient to the 
Spirit, and holds it in check. St. Peter would say: If 
you would remain chaste, then must you render 
obedience to the truth in the Spirit, that is, we must 
not only read and hear the Word of God, but appre- 
hend it in our hearts. Unto unfeigned love of the 
brethren. “lo what end, then, are we to live a chaste, 
holy life? In order that we may be saved thereby? 
No! but in order that I may be of service to others, 
tor I must first control my body and the flesh by the 
Spirit, and thus I can afterward be of service to others. 
See that ye love one another with a pure heart fervently. 
The Apostles Peter and Paul distinguish brotherly 
love and love in general. Brotherhood is, that Chris- 
tians should dwell altogether as brethren, and make 
no distinctions between themselves. For since we all 
have a common Christ, one baptism, one faith, one 
treasure, I am no better than thou; that which thou 
hast, I have also, and I am just as rich as thou. There- 
fore as we have the grace of Christ and all spiritual 
blessings in common, so should we also hold body and 
life, property and honor, in common, that one should 
be of service to another in all things. 


My Wisdom and my Guide, 
My Counsellor Thou art: 

O let me never leave Thy side, 
Nor from Thy paths depart, 


FIVE MINUTES DAILY WITH LUTHER 171 


June 19 


Being born again, not of corruptible seed, but of 
incorruptible, by the Word of God, which liveth 
and abideth forever. J Pet. i. 23. 
* MINE 

Again, we should do this because we are not what 
we were before (he says), but bave become new 
creatures. Ihis has not come to pass through works, 
but is a consequence of the new birth. For you can- 
not make the new man, but he must grow, or be 
born; as a husbandman cannot make a tree, but it 
must grow, itself, out of the earth. This, therefore, 
is what the Apostle would say: Since you then, have 
become new creatures, you should conduct yourselves 
otherwise than you did, and lead a new life. But how 
has the new birth taken place? After this manner: 
God lets the Word—the Gospel—go forth, and the 
seed falls in the hearts of men, and wherever it fastens 
on the heart the Holy Spirit is present, and makes a 
new man; then the man becomes another, of other 
thoughts, of other words and works. Thus you are 
entirely changed. All that you before avoided you 
now seek out, and what you before sought, you now 
flee. ‘Therefore it is indeed a wonderful birth, and of 
extraordinary seed. 


Almighty God, Thy Word is cast 
Like seed into the ground; 

Now let the dew of heaven descend, 
And righteous fruits abound. 


Let not the foe of Christ and man 
This holy seed remove; 

But give it root in every heart, 

To bring forth fruits of love. 


172 FIVE MINUTES DAILY WIDHSLUTLHBR 


pe 20 


For all flesh is as grass, and all the glory of man 
as the flower of grass. "The grass withereth, and 
the flower thereof falleth away: but the Word of 
the Lord endureth forever. And this is the Word 
which by the Gospel is preached unto you. I Pet. 
dod dra ao 

* * * 


What is flesh and blood is corruptible, like the 
grass which is yet green, so that it blooms; so what- 
ever is rich, strong, wise, and fair, and thus is flourish- 
ing (which all belongs to the bloom), yet you observe 
its bloom wither; what was young and vigorous will 
become old and ugly; what is rich will become poor, — 
and the like. And all must fall by the Word of God. 
But this seed cannot perish. Peter concludes: And 
this is the Word which by the Gospel is preached unto 
you. As though he would say, ye are not to look’ 
far in order to reach the Word of God; you have it 
before your eyes; the Word is that which we preach, 
therewith may you subdue all evil lusts. You are 
not to seek it from afar; you have nothing more to 
do than fully to apprehend it when it is preached. 
As when I hear that Jesus Christ died to take away 
my sins, and has purchased heaven for me, and be- 
stows upon me all that He has, then I hear the Gospel. 
This truth no creature can overthrow, the clearest 
reasoning avails nothing against it; and if I, too, would 
strike the devil while I am in his jaws, I must abide 
fast by the Word. ‘Therefore he well says, you must 
look for no other Gospel than that which we have 
preached to you. 


To us the sacred Word apply 

With sovereign power and energy; 
And may we, in Thy faith and fear, 
Reduce to practice what we hear. 


BIVEEMINUTES DAILY WITH LUTHER 173 


June 21 


Wherefore laying aside all malice, and all guile, 
and hypocrisies, and envies, and all evil speakings. 


IS Pers Ir 
* * * 

Here he begins to show what the characteristic and 
fruit of a Christian life should be. For we have said 
often enough that a Christian life consists in two 
things: faith toward God and love toward our neigh- 
bor. Besides, although Christian faith has been given 
us, yet as long as we live many evil lusts remain in the 
flesh, since every saint must be in the flesh, but what 
is in the flesh cannot be entirely pure. "Therefore St. 
Peter says, be ye armed, that ye may guard yourselves 
against the sins which still cleave to you, and strive 
continually against them. For the worst enemies that 
we have hide themselves in our bosoms, and in our 
very flesh and blood, wake, sleep, and live with us, 
like a wicked spirit which we have brought home with 
us and cannot send off. Wherefore, since through 
faith Jesus Christ is entirely yours, and you have 
obtained salvation and all His blessings, let it be your 
aim henceforth to lay aside all wickedness, or all that 
is evil, and all guile, so that no one act toward another 
deceitfully or falsely. We Christians should not act 
with deceit, but uprightly and with pure hearts, toward 
men as toward God, fairly and justly. Furthermore, 
St. Peter says that we should lay aside hatred and evil 
speaking. Here he fitly takes up the common vices 
among men, in their intercourse with one another. 
This evil speaking is exceedingly common and injurious, 
is soon done, insomuch that none of us is aware of it. 
Therefore he says, be on your guard, if you already 
have a Christian spirit, that you may know what are 
the fruits of this spirit. 


From dark temptation’s power, 
From Satan’s wiles defend; 
Deliver in the evil hour, 

And guide us to the end. 


174 FIVE MINUTES DAILY WITH LUTHER 


June 22 


As newborn babes, desire the sincere milk of the 
Word, that ye may grow thereby. I Pet. ii. 2. 


* * * 


Here he institutes a comparison, and would say: 
Ye are like those newborn babes who seek nothing but 
the milk; like them, striving for the breasts and milk, 
so be ye also eager for the Word; endeavor for it, have 
an appetite for it, that ye may receive the intelligible, 
sincere milk. These words are, indeed, figurative; for 
he did not mean literal milk, or literal drinking, as he 
does not speak of a literal birth. But he speaks of 
another milk which belongs to the mind, which is 
spiritual, which is procured by the soul, which the 
heart must draw in. It must be, moreover, sincere 
(or unfalsified), not as the custom is, to sell false 
wares; since there is truly strong obligation, and great 
necessity, that to the newborn and young Christian, 
the milk should be given pure and not corrupted. But 
this milk is nothing but the Gospel, which is also the 
same with seed, whereby we are conceived and born, 
as we have heard above. Yet it is also the food which 
nourishes us when we arrive at maturity; it is also the 
harness wherewith we equip and clothe ourselves—yea, 
it is all these in common. But whatever is appended 
to it is human doctrine, whereby the Word of God is 
falsified; therefore the holy Spirit would have it so 
that every Christian shall see to it, what he drinks, 
and shall himself learn to decide in regard to all 
doctrines. 

Lord, open Thou my heart to hear, 
And by Thy Word to me draw near, 
Let me Thy Word still pure retain, 
Let me Thy child and heir remain. 


Thy Word doth move the inmost heart, 
Thy Word doth perfect health impart, 
Thy Word my soul with joy doth bless, 
Thy Word brings peace and blessedness. 


Peevey NO ess WAYS Worl LOWER. 175 


June 23 


If so be ye have tasted that the Lord is gracious. 
THEIR LED. 
* * * 


It is not enough that we should hear the Gospel 
once; we must ever be anxious for it, that we may 
grow. After faith has become strong, we may pro- 
vide and eat each kind of food. But to those who 
have not heard the Gospel, this is not said; they know 
neither what is milk or what is wine. ‘Therefore he 
adds, if ye have besides tasted that the Lord is 
gracious; as though he had said, Whoever has not 
tasted it, to him it is not a thing of the heart, to him 
it is not sweet; but they who have tried it, who grow 
by the food and by the Word, to them it tastes pleasant 
and is sweet. But it is said to be tasted, when I be- 
lieve with my heart that Christ has given Himself for 
me, and has become my own, and my sin and misery 
are His, and His life also is mine. When this reaches 
my heart, then it tastes; for how can I but receive joy 
and gladness therefrom? Iam heartily glad, as though 
some good friend should bestow on me a hundred 
dollars. But that hardened class who live in their 
own holiness, build on their own works, and feel not 
their sin and misery, they taste this not. Whoever 
sits at table and is hungry, he relishes all readily; but 
he who is previously full, relishes nothing but only 
murmurs at the most excellent food. ‘Therefore the 
Apostle says, if ye have besides tasted that the Lord 
is gracious. But it as though he said, If ye have 
not tasted it, then I preach to you in vain. 


Rock of ages, cleft for me, 

Let me hide myself in Thee; 

Let the water and the blood, 

From Thy riven side which flowed, 
Be of sin the double cure, 

Cleanse me from its guilt and power. 


176 FIVE MINUTES DAILY WITH LUTHER. 


June 24 


To whom coming, as unto a living stone, dis- 
allowed indeed of men, but chosen of God, and 
precious. I Pet. ii. 4. 


* * * 


To whom coming, as unto a living stone. Here he 
falls back again upon the Scripture, and quotes the 
prophet Isaiah, where he also says, chapter 28: ""Ihere- 
fore thus saith the Lord God, Behold, I lay in Zion 
for a foundation a stone, a tried stone," etc. ‘This 
passage Paul has also quoted, and it is an important 
passage of Scripture, for Christ is the precious head- 
stone which God has laid, on which we must be built. 
Christ, the living stone, bears up the whole building; 
and it 1s called the building, in order that we, bound 
one to another, may set our confidence and security 
on Him.  Disallowed indeed of men, but chosen of 
God, and precious. Here he brings forward a passage 
of the prophet David, in (Ps. cxvit.): ""Ihe stone 
which the builders refused is become the headstone of 
the corner. This is the Lord's doing; it is marvelous 
in our eyes," So also Peter, in (Acts 1v.), where he 
says: ‘This is the stone which was set at nought of 
you builders." You are builders, he says: for they 
taught the people, went about with great speeches, laid 
down many laws, but made mere work-saints and 
hypocrites. Therefore Peter says, This is the corner 
stone which indeed was rejected of men, whereon you 
must be built by faith. This is now wonderful in 
our eyes, as the prophet says; it seems strange to us, 
and where the Spirit does not teach it, it is utterly 
incomprehensible. “Therefore he says, in God’s eyes 
the stone is elect, and an extremely precious stone; it 
is of great importance also that it takes away death, 
satisfies for sin, and rescues from hell, besides that it 
freely bestows heaven. 


Let every tribe and every tongue 
‘That bound creation’s call, 
Now shout in universal song, 


The crowned Lord of all! 


(an ee —— 


FIVEZMINUES DAILY WITH LUTHER 177 


June 25 


Ye also, as lively stones, are built up a spiritual 
house, an holy priesthood, to offer up spiritual 
sacrifices, acceptable to God by Jesus Christ. J Pet. 

195, 
* * * 

How can we build ourselves up? By the Gospel 
and that which is preached. ‘The builders are the 
preachers; the Christians who hear the Gospel are they 
who are built, and the stones which are to be fitted on 
this corner stone; so that we are to repose our con- 
fidence on Him, and let our hearts stand and rest upon 
Him. The house of stone or wood is not His house: 
He will have a spiritual house, that is, the Christian 
congregation. ‘Those alone are the holy and spiritual 
priesthood, who are true Christians and built upon this 
stone. Christ has been anointed the high and most 
exalted priest by God Himself; has also sacrificed His 
own body for us, which is the office of the high priest; 
besides, He prayed on the cross for us. He has also 
preached the Gospel, and taught all men to know God 
and Himself. As to spiritual offerings, it is not neces- 
sary that we should present them to the Pope; neither 
is sacrifice such as it was in the Old Testament, when 
men had to tithe. ‘These sacrifices and priesthood have 
now ceased, and all has become new and spiritual. The 
priest is Christ; and we all, since He has sacrificed His 
own body, must offer up ourselves. St. Peter says that 
we are to offer up spiritual sacrifices, acceptable to God 
through Jesus Christ. Since Christ is the corner stone 
whereon we are laid, it must be only through Him that 
we are to treat with God, for God does not look upon 
my cross, even though I torture myself to death, but 
He looks upon Christ through whom my works are 
acceptable before God. 


Jesus, Thy blood and righteousness, 
My beauty are, my glorious dress, 
'Midst flaming worlds, in these arrayed, 
With joy shall I lift up my head. 


178 FIVE MINUTES DAILY WITH LUTHER 


June 26 


Wherefore also it is contained in the Scripture, 
Behold, I lay in Sion a chief corner stone, elect, 
precious: and he that believeth on Him shall not be 
confounded. I Pet. ii. 6. 


* * * 


I have before said that St. Peter has enriched and 
fortified his Epistle well with Scripture, just as all 
preachers should do, in order that their foundation may 
rest entirely on the Word of God. Here also he intro- 
duces four or five texts, one upon another. ‘The first 
he has taken from the prophet Isaiah, word for word, 
that Christ is a precious corner stone or foundation, 
and is the very passage which we have just treated of 
and somewhat explained. It is truly an eminent proof 
text of the doctrine of faith, which is to be laid down 
as a foundation when we are to preach in a place 
where Christ has not been preached before. For it 
must be confessed that Christ is the stone on which 
faith should be built and should stand. But why does 
the prophet call Him a foundation stone? For this 
reason: that no man can build a house except be lay 
one stone first as a foundation, for the other stones 
in the building cannot stand except on the foundation 
stone. So we must all of us rest on Christ, and confess 
him as a foundation stone. ‘Therefore we are not to 
pride ourselves that the stone must receive something 
from us, but we must receive blessings from it alone; 
for we do not bear it up, but it bears us up, and upon 
Him lies sin, death, hell, and all that we have to bear. 
So that all this—and whatever jars us—cannot injure 
us if we have been placed on this foundation. 


Not the labors of my hands 

Can fulfill Thy Law's demands; 
Could my zeal no respite know, 
Could my tears forever flow, 

All for sin could not atone: 
Thou must save, and Thou alone, 


FIVEe MINUTES DAILY WITH LUTHER 179 


June 27 


Unto you therefore which believe, He is precious: 
but unto them which be disobedient, the stone 
which the builders disallowed, the same is made the 
head of the corner. I Pet. ii. 7. 


* * * 


Unto you therefore which believe, He is precious. 
This exceedingly precious stone, says Peter, is indeed, 
to some, precious and honorable. But on the other 
hand, it is also to many not precious, but despised, 
and a stone of stumbling. How is this? ‘The Scrip- 
ture ascribes to it a two-fold aspect, inasmuch as there 
are some that believe thereon, and, on the other hand, 
many who do not believe thereon. To them who 
believe He is precious; so that my heart must be glad 
if I repose my confidence and trust upon Him. There- 
fore he says: 'Io you that believe He 1s precious; that 
is, you are greatly dependent upon Him; for although 
He in Himself 1s precious and excellent, yet this may be 
of no service or help to me. ‘Therefore He must be 
precious to us for this reason, because He gives us so 
many precious blessings; as an excellently precious stone, 
which does not retain its virtue in itself, but breaks 
forth and imparts all its powers, so that I have all 
that it is. Now God pronounces the sentence, that 
they who rest thereon, without works, come to be 
justified through faith alone. 


O Christ, our true and only Light, 
Enlighten those who sit in night; 
Let those afar now hear Thy voice, 
And in Thy fold with us rejoice. 


180 FIVE MINUTES DAILY WITH LU GHER 


June 28 


And a stone of stumbling, and a rock of offense, 
even to them which stumble at the word, being 
disobedient: whereunto also they were appointed. 
(Peto. 3. 

* * * 

But the unbelieving hold Him not as such a precious 
stone, but reject Him and stumble upon Him, because 
He is not pleasing to them, but obnoxious and hateful, 
although He is yet delightful in Himself. These are 
not only the great, openly avowed sinners, but much 
more those great saints who rest on their free-will, on 
their own works and righteousness, who must stumble 
on this stone and run upon it. ‘That is the stumbling 
and the vexation whereof Scripture has much to say. 
Thus the Jews stumble to tbis day against this stone, 
and this will not cease until the last day shall come; 
then shall this stone fall upon all the unbelieving and 
grind them to powder. Wherefore, although Christ 
is such an elect, precious stone, He must yet be called 
a stone of offense and stumbling, by no fault of His. 
And just as the Jews did, we continue to do at the 
present day; for as they gloried in the name of God, 
that they were God's people, so it is the case now, 
that men, under the name of Christ and the Christian 
Church, deny Christ, and reject the precious stone. 


O make the deaf to hear Thy Word, 
And teach the dumb to speak, dear Lord, 
Who dare not yet the faith avow, 
Though secretly they hold it now. 


PVE UNO GES DAILY Wie LORHER 181 


June 29 


But ye are a chosen generation, a royal priest- 
hood, an holy nation, a peculiar people; that ye 
should show forth the praises of Him who hath 
called you out of darkness into His marvelous light. 
ItPet2tt:9. 


* * * 


There he gives Christians a true title, and has quoted 
this passage from Deut. vii. where Moses says to the 
Jews: Ye are a holy people to the Lord your God, 
and the Lord your God has chosen you as His peculiar 
people out of all the nations that are on the earth. 
Priests and kings are all spiritual names, as Christians, 
saints, the Church. And just as you are not called 
Christian because you have much gold or wealth, but 
because you are built upon this stone and believe on 
Christ, so you are not called a priest because you wear 
a tonsure or long robe, but for this reason, that you 
come into God's presence. Likewise you are not a 
king because you wear a golden crown, and have many 
lands and people subject to you, but because you are 
lord over all things, death, sin, and hell. ‘Therefore, 
it is as much as though he had said, Ye are Christians, 
when St. Peter says here, "ye are a royal priesthood,’’ 
That ye should show forth the praises of Him who 
hath called you out of darkness into His marvelous 
light. This belongs to the office of a priest, that he 
be a messenger of God, and receive from God Himself 
the command to preach His Word. ‘The praises, that 
is, the wonderful work that God has performed in 
you in bringing you out of darkness into light, you 
are to proclaim. For your whole duty is discharged 
in this, that you confess what God has done for you; 
and then let this be your chief aim, that you may 
make this known openly, and call every one to the 
light, whereto you have been called. 


O Lord, I sing with mouth and heart, 
Joy of my soul to Thee: 

To earth Thy knowledge I impart, 
As it is known to me. 


182 FIVE MINUTES DAILY WITH LUTHER 


June 30 


Which in time past were not a people, but are 
now the people of God: which had not obtained 
mercy, but now have obtained mercy. I Pet. it. 10. 


* * * 


This passage is found written in the prophet Hosea, 
chapter 2, and St. Paul has also quoted it in Rom. ix: . 
“I will call them My people, which were not My 
people." The import of all is this: Almighty God 
chose His people Israel as a peculiar people, and mani- 
fested His great power 1n tbeir behalf, and gave them 
many prophets, and performed many wonderful works 
toward them, that He from that people might permit 
Christ to become man; and for the children's sake it has 
all taken place. Therefore they are called in Scripture 
the people of God. But the prophets have extended 
this further, and said that this election should be more 
comprehensive, and should even include the Gentiles. 
Therefore St. Peter says here, Ye are now the people 
of God, who once were not the people of God. Hence 
it is evident that he wrote the Epistle to the Gentiles. 
and not to the Jews. ‘Thereby he shows that the 
passage out of the prophet has been now fulfilled— 
that they are now a holy people—they have the 
property, priesthood, kingdom, and all which Christ 
has, if they believe. 


Salvation unto us has come 

By God's free grace and favor, 

Good works cannot avert our doom, 
They help and save us never: 

Faith looks to Jesus Christ alone, 
Who did for all the world atone; 
He is the Mediator. 


PUN Gein © es OATES WETIT PORTER. 189 


July 1 


Dearly beloved, I beseech you as strangers and 
pilgrims, abstain from fleshly lusts, which war 


against the soul. J Pet. u. 11. 
* * * 


'This is the sense of the Apostle when he says, Dear 
brethren, I admonish you as strangers and as pilgrims. 
Since, then, you are one with Christ, form one house- 
hold, and His goods are yours; your injury 1s His injury, 
and He takes as His own all that you possess; therefore 
you are to follow after Him, and conduct yourselves 
as those who are now no more citizens of the world. 
For your possessions lie not upon the earth, but in 
heaven; and though you have already lost all temporal 
goods, you still have Christ, who is more than all else. 
The devil is the prince of this world and rules it; his 
citizens are the people of this world; therefore, since 
you are not of the world, act as a stranger in an inn, 
who has not his possessions with him, but procures 
food, and gives his gold for it. For here it is only a 
sojourning, where we cannot tarry, but must travel 
farther. “Therefore we should use worldly blessings no 
more than is needful for health and appetite, and there- 
with leave and go to another land. Abstain from 
fleshly lusts, which war against the soul. What does 
St. Peter mean by these words? ‘This is what he would 
say: You are not to imagine that you can succeeed by 
sports and sleep. Sin is indeed taken away by faith, 
but you have still the flesh, which is impulsive and 
inconsiderate; therefore take good care that you over- 
come it. A Christian life is nothing else but a conflict 
and encampment. We must therefore ever make resist- 
ance, and call upon God for help, and despond of all 
human powers. 

O guide and lead me Lord, 
While here below I wander; 
Grant that I follow Thee, 

My Guide and My Commander. 
For if I lead myself, 

I soon am led astray, 

But if Thou leadest me, 

I do my duty aye. 


184 FIVE MINUTES DAILY WITH LUTHER 


July 2 


Having your conversation honest among the 
Gentiles: that, whereas they speak against you as 
evil-doers, they may by your good works, which 
they shall behold, glorify God in the day of visi- 
tation. 9 T-Petbu 2. 


i * * 


And lead an honest life, that those who have slan- 
dered you, as evil-doers, may see your good works and 
praise God. Mark now what an excellent order St. 
Peter has observed. He bas already taught us what we 
should do in order to subdue the flesh with all its lusts. 
Now he teaches us again why this should be. Why 
should I subdue my flesh? ‘That I may be saved? No, 
but that I may lead an honest life before the world. 
For this honest life does not justify us, but we must 
first be justified and believe before we attempt to lead 
an honest (pious) life. But as to outward conduct, 
this I am not to direct to my own profit, but that the 
unbelieving may thereby be reformed and attracted, 
that they through us may come to Christ; which is a 
true mark of love, though they slander and asperse us, 
and hold us as the worst wretches. St. Peter says: 
You must endure to have men asperse you as evil-doers, 
and for this reason you are to lead such a life that you 
shall do no man injury, and in this manner you shall 
bring about their reformation. That . . . they may 
by your good works, which they shall behold, glorify 
God in the day of visitation. That is, you must en- 
dure that men reproach you till all shall be set forth 
and revealed, so that it shall be seen how unjust they 
have been toward you, and that they must glorify God 
on your account. 


And let me with all men, 
As far as in me lieth, 

In peace and friendship live; 
And if Thy gift supplieth 
Me wealth and honor fair, 
Then this refuse me not, 
‘That naught be mingled there 
Of goods unjustly got. 





FIVE MINUTES DAILY WITH LUTHER 185 





July 3 
Submit yourselves to every ordinance of man 
for the Lord’s sake: whether it be to the king, as 
supreme; or unto governors, as unto them that are 
sent by him for the punishment of evil-doers, and 
for the praise of them that do well. J Pet. it. 
13, 14. * * * 

In such a beautiful order does St. Peter proceed, and 
teaches us how we should conduct ourselves in all things. 
Hitherto he has spoken in a general manner of the con- 
duct that belongs to every condition. Now he begins 
to teach how we should act toward civil magistracy. 
For since he had said enough as to the first matter, of 
our duty to God and ourselves, he now adds how we 
are to conduct ourselves toward all men. And now 
he would say, in the first place, and before all else, since 
you bave done all that was necessary that you might 
attain to a true faith and hold your body in subjection, 
let this now be your first business, to obey the magis- 
tracy. For the Lord's sake. We are not bound to 
obedience to the sovereign power for its own sake, he 
says, but for God's sake, whose children we are; and 
we should be drawn to this, not that we may thereby 
acquire a merit, for what I do for God’s sake, I must 
freely do as an act of service; moreover, I would do 
from mere cheerfulness what His heart desires. But 
why should we be obedient to the magistracy for God's 
sake? Because it is God’s will that evil-doers should be 
punished, and those that do well should be protected, 
that there may be concord in the world. Wherefore 
he says: For the punishment of evil-doers, and for the 
praise of them that do well. The just should have the 
honor of it when they exalt and crown worldly mag- 
istracy insomuch that others may take example from 
them. And grant me, Lord, to do, 

With ready heart and willing, 
Whate’er Thou shalt command: 
My calling here fulfilling; 

To do it when I ought, 

With all my strength; and bless 
The work I thus have wrought, 
For Thou must give success. 


186 FIVE MINUTES DAILY WITH LUTHER 





July 4 


For so is the will of God, that with well-doing 
ye may put to silence the ignorance of foolish 
menaw2Pef te tek 


* * * 


In these words St. Peter silences those vain babblers 
who glory in their Christian name, and prevents them 
from coming forward and saying, Since faith is suffi- 
cient for a Christian, and works do not justify, what 
is then the necessity of being subject to the civil power, 
and paying tribute and taxes? And he tells them thus, 
that although we have no need of it, we ought readily 
to do it to please God, so that the mouth of those ene- 
mies of God who asperse us may be stopped, and they 
be able to bring up nothing against us, and be compelled 
to say that we are honest, obedient people. So we read 
of many saints, that they are summoned to war under 
heathen rulers and slew the enemy, yet were subject and 
obedient (to those that summoned them), as we Chris- 
tians are bound to be to the magistrates. 


O teach me, Lord, to love Thee truly 
With soul and body, head and heart, 
And grant me grace that I may duly 
Practice fore'er love's sacred art; 
Grant that my every thought may be 
Directed e'er to Thee. 


FIVE MINUTES DAILY WITH LUTHER 187 


July 5 


As free, and not using your liberty for a 
cloak of maliciousness, but as the servants of God. 
erento. 

* * * | 

'This is said especially for us who have heard of 
Christian freedom that we may not go on and abuse this 
freedom; that is to say, under the name and show of 
Christian freedom do all that we lust after, so that 
from this freedom shall spring up a shamelessness and 
carnal recklessness, as we see even now taken place, and 
had begun even in the Apostle's times. We have now 
again, through the grace of God, come to the knowl- 
edge of the truth; our conscience is enlightened and has 
become free from human ordinances and from all the 
control which they (the popes) have had over us, so 
that we are no longer obliged to do what they bave 
commanded under peril of our salvation. To this free- 
dom we must now hold fast and never suffer ourselves 
to be robbed of it; but for this very reason we should 
be carefully on our guard not to make this freedom a 
cloak of our shame. “Though we are free from all laws, 
we must yet bave respect to weak and ignorant Chris- 
tians, since this is a work of love. “Therefore let him 
who would glory in his freedom, do first what a Chris- 
tian should do: let him first do good to his neighbor, 
and thereafter make use of his freedom in such a way 
as this. When the pope, or even any one, imposes his 
authority upon him, and would force him to obey it, © 
let him say: My good fellow, Pope, I will not do it, 
for this reason, because you choose to make a command 
of it, and invade my freedom. For we are to live in 
freedom as the servants of God, not as servants of man. 
Yet in case any one desires that of me in which I can 
be of service to him, I will cheerfully do it out of good 
will, for the sake of brotherly love, and because God 
also requires that I should do good to my neighbor. 


Create in me a new heart, Lord, 

That gladly I obey Thy Word, 

And naught but what Thou wilt, desire; 
With such new life my soul inspire. 


188 FIVE MINUTES DAILY WITH LUTHER 


July 6 


Honor all men. Love the brotherhood. I Pet. 
ie EP 
* UL 

This is not a command, but a faithful admonition. 
We are each of us assuredly under obligation, although 
we are free; for this freedom does not extend to evil- 
doing, but merely to well-doing. Now, we have re- 
peatedly said that every Christian, through faith, at- 
tains to all that Christ has Himself, and is, moreover, 
His brother. "Therefore, as I give all honor to the Lord 
Christ, so also should I do toward my neighbor. This 
consists, not merely in outward behavior, that I should 
bow to him, and things of: that sort, but much more: 
that inwardly in my heart I should highly regard him, 
as I also highly regard Christ. We are the temple of 
God; as St. Paul says (I Cor. it.), for the Spirit of 
God dwelleth in us. If now we bend tbe knee before a 
place of worship, or a picture of the holy cross, should 
we not do it far more before a living temple of God? 
So St. Paul teaches us, also, in Romans xii, that each 
should esteem the other better than himself, so that 
each should place himself below the other, and give 
him the preference. The gifts of God are manifold and 
various, so that one is in a more exalted position than 
another; but no one knows who is most exalted in the 
sight of God, for be may easily raise hereafter to the 
highest place one who here occupies the meanest posi- 
tion. ‘Therefore should every one, however high he be 
exalted, humble himself and honor his neighbor. 


Lord, all our trespasses forgive, 

That they our hearts no more may grieve, 
As we forgive their trespasses 

Who unto us have done amiss; 

Thus let us dwell in charity, 

And serve each other willingly. 


FIVE NIINUSBES SD AIDY WABEFH" GUHER.:- 189 


July 7 


Fear God. Honor the king. J Pet. ii. 17b. 
* * * 


He says not that we are to have great regard of lords 
and kings, but still that we are to honor them, although 
they are heathen, as Christ also did, and those prophets 
who fell at the feet of the King of Babylon. To 
the power we are to be subject, and are to do what it 
bids, while it does not bind the conscience and only 
forbids in respect to outward things, even though it 
should proceed tyrannically toward us; for “if any one 
will take away thy coat, let him take thy cloak also." 
But if it invade the spiritual domain and constrain the 
conscience over which God only must preside and rule, 
we certainly should not obey it. “Temporal authority 
and government extend no further than to matters 
which are external and respect the body. ‘Therefore, 
whenever an emperor or a prince asks me what my faith 
is, I shall tell him, not because he commands it, but 
because I am under obligation to confess my faith pub- ° 
licly. before every man. But in case he should go 
further, and command me that I should believe thus 
or so, then I shall tell him: "My good sir, do you 
attend to your civil government; you have no authority 
to intrude on God’s domain, wherefore I certainly shall 
not obey you." St. Peter calls civil magistracy only 
a human ordinance. So that they (the magistracy) 
have no power to step into God’s ordinances and to 
make laws against faith. 


Give us this day our daily bread 
And all that for this life we need; 
From war and strife be our defense, 
From famine and from pestilence, 
That we may live in godly peace, 
Unvexed by cares and avarice. 


190 RIVE MINUTES: DAILY WIRE ioe 





July & 


Servants, be subject to your masters with all 
fear; not only to the good and gentle, but also to 
thesfroward. eer. da] 


*k * * 


St. Peter has thus far taught us how we should be 
subject to the civil power, and give it honor. But now 
he proceeds and speaks of such power as does not ex- 
tend itself over a community, but only over individuals. 
Here he first teaches how domestic servants should con- 
duct themselves towards their masters, and this is the 
substance of it: Household servants are just as really 
Christians as any other class, if, like others, they have 
the Word, faith, baptism, and all such blessings; so 
that, before God, they are just as great and high as 
others. But, as to their outward state and before the 
world, there is a difference, since they occupy a lower 
station, and must serve others. Wherefore, since they 
are called 1nto this state by God, they should let it be 
. their business to be subject to their masters, and have 
respect and esteem for them. This is the will of God, 
and therefore it should cheerfully be done. Of this 
you may be certain and assured, that it pleases God and 
is acceptable to Him, when you do this in faith. Where- 
fore, since these are the best works which you can do, 
you are not to run far after others. What your master 
or mistress commands you, that God himself has com- 
manded you. It is not a human command, although 
it is made by man. So that you are not to scruple as 
to the master you have, be he good or bad, kind or 
irritable and froward: but think thus, let the master 
be as he will, I will serve him, and do it to honor God, 
since He requires it of me, and since my Master, Christ, 
became a servant for my sake. 


For all are brethren, far and wide, 
Since Thou, O Lord, for all hast died: 
Then teach us, whatsoe'er betide, 
To love them all in Thee. 


FIVE MINUTES DAILY WITH LUTHER 191 


July 9 


For this is thankworthy, if a man for conscience 
toward God endure grief, suffering wrongfully. 
For what glory is it, if, when ye be buffeted for 
your faults, ye shall take it patiently? but if, when 
ye do well, and suffer for it, ye take it patiently, 
this is acceptable with God. I Pet. ii. 19, 20. 


* * * 


Here St. Peter speaks particularly of servants accord- 
ing to the circumstances of those times, when they were 
held as property, such as are to be found still 1n some 
places, and are exchanged like cattle, who are ill-treated 
and beaten of their masters; and the masters had such 
license that they were not punished although they put 
their servants to death. Wherefore it became necessary 
that the Apostles should carefully admonish and com- 
fort such servants, that they might serve their bard 
masters, and endure it, though suffering and injustice 
were imposed upon them. Whoever is a Christian 
must also bear a cross; and the more you suffer wrong- 
fully, the better it is for you; wherefore you should 
receive such a cross from God cheerfully, and thank Him 
for it. This is the right kind of suffering, that is well- 
pleasing to God. For what a thing would it be, that 
you should be cruelly beaten and had well deserved it, 
yet would glory in your cross? ‘Therefore St. Peter 
says: When you suffer and are patient for well-doing, 
this is well-pleasing with God, that is to say, acceptable 
and exceedingly grateful in the sight of God, and a real 
service of God. Observe, here are those truly precious 
good works described, which we are to do; and we like 
fools have trodden this doctrine under foot, and have 
invented and devised other works; so that we should 
lift up our hands, thank God, and rejoice that we at 
length have knowledge of what are truly good works. 


Teach us the lesson Thou hast taught, 
To feel for those Thy blood hath bought; 
That every word, and deed, and thought 
May work a work for Thee, 


192 FIVE MINUTES DAILY WITH LUTHER 


July 10 


For even hereunto were ye called: because Christ 
also suffered for us, leaving us an example, that ye 
should follow His steps. J Pet. ii. 21. 


* * * 


Thus it is, as we have said, that the servant should 
resolve in his heart and be induced cheerfully to do and 
suffer what is required for him. Hence they are to 
reason thus: since my Master has thus become my serv- 
ant—a thing to which He was not obliged—and has 
given up body and life for me, why should not I serve 
Him in return? He was perfectly holy and without 
sin, yet has He so greatly humbled Himself, and has 
shed His blood for me, and has died that He might take 
away my sin. How then shall not I also endure some- 
what if it pleases Him? Whoever reflects on this must 
be a stone if it does not move him; for when the Master 
goes forward and steps in the mire, the servant should 
cheerfully follow Him. Therefore St. Peter says, Here- 
unto were ye called. Whereto? ‘That ye should suffer 
wrongfully like Christ. As though He would say, if 
you will follow after Christ you must not dispute and 
complain greatly, though you are unjustly treated, but 
endure the same and count it for the best, since Christ 
has suffered all without guilt of his own. He did not 
even defend His integrity when He stood before the 
judges. So that you are to neglect this right, and only 
say, Deo gratias, for this am I called that I should en- 
dure injustice; for what should I complain of when my 
Master did not complain? 


Though a heavy cross I’m bearing, 
And my heart feels the smart, 

Shall I be despairing? 

God can help me who doth send it, 
He doth know all my woe 

And how best to end it. 


PIVEaAMINU GES DAILY WITH’ LOGHER: 193 


July 11 


Who did no sin, neither was guile found in His 
mouth: who, when He was reviled, reviled not 
again; when He suffered, he threatened not; 
but committed Himself to Him that judgeth 
righteously. J Pet. ii. 22,23. 


* * * 
Here St. Peter has quoted some words from the 
prophet Isaiah, namely: "He had done no violence, 


neither was any deceit in His mouth;”’ also, "With His 
stripes we are healed." Christ was so pure that not an 
evil word was ever on His tongue. He deserved that all 
should fall at His feet, and bear Him in their hands. 
Although He has power and the right to avenge Him- 
self, He yet permitted Himself to be derided, insulted, 
reviled, and besides all, put to death, and never opened 
His mouth. Why then should you not endure it also, 
when you are nothing but sin? You ought to praise and 
thank God that you are counted worthy of this—that 
you should be like Christ; and not murmur nor be 
impatient though you be made to suffer, since the 
Master did not revile nor threaten in return, but even 
prayed for His enemies. 


Dear Refuge of my weary soul, 

On Thee, when sorrows rise, 

On Thee, when waves of trouble roll, 
My fainting hope relies. 


194° FIVE MINUTES DATOYoW PRES Ores 


July 12 


Who His own self bare our sins in His own 
body on the tree, that we, being dead to sins, 
should live unto righteousness: by whose stripes ye 
were healed. J Pet. ii. 24. 


* * * 


But perhaps you say, "How? Am I then to give 
that which is due to those who treat me unjustly, and 
say of them, they have done well?' Answer. No, 
but this is what you are to say: I will from my heart 
cheerfully suffer it, although I have not deserved it, and 
you do me injustice for my Master's sake, who also has 
endured injustice for me. You are to commit it to God, 
who is a righteous judge, and will richly reward it, 
just as Christ committed it to His heavenly Father. 
Who His own self bare our sins in His own body; 
that is, He has not suffered for Himself, but for our 
welfare. We who have crucified Him by our sins, are 
far from that condition ourselves. Wherefore, if you 
are a pious Christian, you are to follow after your 
Master, and mourn for those who make you suffer, and 
even pray for them, that God will not punish them; 
for they do far more injury to their own souls than to 
your body. If you lay this to heart, you shall easily 
forget your suffering, and suffer cheerfully. For we are 
to consider that we were once in such a Christless state 
as those, but have now, through Christ been converted. 


To Thee I tell each rising grief, 
For Thou alone canst heal; 

Thy Word can bring a sweet relief 
For every pain I feel. 


EDVESMINUGRGES DAILY: WITH LUTHER 195 


July 13 


For ye were as sheep going astray; but are now 
returned unto the Shepherd and Bishop of your 
SOuisped rete it. 2). 


* * * 
This extract text is a passage from the prophet Isaiah, 
who speaks after this manner: |. "We, like sheep, have 


gone astray; we have turned every one to his own way." 
But now have we obtained a Shepherd, says St. Peter. 
'T he Son of God has come for our sake, that He might 
be our Shepherd and Bishop; He gives us His Spirit, 
feeds us, and leads us by His Word, so that we now 
know how we are helped. ‘Therefore, when you con- 
fess that through Him your sins have been taken away, 
then you become His sheep, and He becomes your herds- 
man.. Just as He is Thy Bishop, so art Thou His soul. 
This is, then, the comfort which all Christians have. 
‘Thus we have two chapters in this epistle, wherein St. 
Peter has in the first place taught the true faith, then 
the true works of love, and has spoken of two kinds of 
work. First, that we all generally should practice to- 
ward civil government, then how domestics should con- 
duct themselves toward their masters. And what St. 
Peter here says of servants, extends, also, to all other 
persons, namely artisans, day-laborers, and all kinds of 
hired servants. 


My God and Shield, now let Thy power 
Be unto me a mighty tower, 

Whence bravely I defend me 

Against the foes that round me close; 

O Lord, assistance lend me! 


196 FIVE MINUTES * DAILY WITH@EU TEER: 


July 14 


Likewise, ye wives, be in subjection to your own 
husbands; that, if any obey not the Word, they 
also may without the Word be won by the conver- 
sation of the wives; while they behold your chaste 
conversation coupled with fear. J Pet. it. 1, 2. 

* * * 

Here St. Peter speaks especially of wives, who at 
that time had heathen and unbelieving husbands. And 
on the other hand, he speaks of believing husbands who 
had heathen wives; for it often occurred, while the 
Apostles preached the Gospel among the heathen, that 
one was a Christian and the other not. If it then was 
commanded that the wife should be subject to the hus- 
band, how much more must it be so ordered now. 
Therefore it is the woman's duty, St. Peter would say, 
to be subject to her husband, although he is a heathen 
and unbeliever; and he gives the reason why this should 
be so. They also may without the Word be won by 
the conversation of the wives; while they behold your 
chaste conversation coupled with fear. When a man 
sees that his wife proceeds and conducts herself with 
such propriety, then he is drawn toward obedience, and 
holds the state of a Christian to be one that is truly 
blessed. And although it is not directed to women 
to preach, yet should they so conduct themselves in their 
demeanor and conversation that they may thereby at- 
tract their husbands toward obedience. It is a high 
noble blessing which a wife may have when she se 
conducts herself as to be subject to her husband, inas- 
much as she is saved, and her works please God. 


With Thee, Lord, would I cast my lot; 
My God, my God, forsake me not, 
For, Lord, I am commending 

My soul to Thee; deliver me 

Now and when life is ending. 


PIVESMINUGES DAIRY | WBEH EUICHER 197 


July 15 


Whose adorning let it not be that outward 
adorning of plaiting the hair, and of wearing of 
gold, or of putting on of apparel; but let it be the 
hidden man of the heart, in that which is not cor- 
ruptible, even the ornament of a meek and quiet 
spirit, which is in the sight of God of great price. 
TePetaıı 314. 

* * * 

Here possibly some one might ask whether that which 
St. Peter here says of ornament is commanded or not. 
We read of Esther, that she wore a golden crown and 
precious ornaments, decking herself as a queen. So also 
of Judith. But near by it 1s recorded, that she despised 
the ornament and wore it from necessity. So that we 
say this much, that a woman should be so disposed as 
not to care for this adorning. But in such a way should 
she be adorned, as St. Peter here says, as to be inwardly 
attired in a meek and quiet spirit. Where the wife is. 
of such a disposition, she will so much the more please 
her husband. ‘Therefore they are to take this into con- 
sideration (says St. Peter), that they adorn the inward 
man, where there is to be a quiet spirit, one that cannot 
be ruffled; not only that they do not run into excess, 
so that they may be kept from confusion and shame, 
but his meaning is, that they should beware that the 
soul remain unruffled, and in the true faith, and that 
this be not forsaken. Such a heart is a precious thing 
in the sight of God. She is truly and nobly adorned 
in the sight of God, who goes forth with a meek and 
quiet spirit; and since God Himself accounts it precious, 
it must be a noble thing. A Christian soul has all that 
Christ has, for faith, as we have said, brings us all the 
blessings of Christ in common. This is a great and 
precious treasure, and such an ornament as none can 
sufficiently prize. God Himself makes much account 
of it. Faith, and hope, and charity, 

Graciously, O Father, give me; 

Be my Guardian constantly, 

That no devil e’er may grieve me, 

Grant me humbleness, and gladness, 
Peace, and patience, in my sadness. 


4198: FIVE MINUTES’ DAILY. WITHALU THER 


July 16 


For after this manner in the old time the holy 
women also, who trusted in God, adorned them- 
selves, being in subjection unto their own hus- 
bands: even as Sarah obeyed Abraham, calling him 
lord: whose daughters ye are, as long as ye do well, 
and are not afraid with any amazement. I Pet. 
TERN 

* * * 

As these women adorned themselves he would say, 
so do ye also, as Sarah: was obedient to her husband 
Abraham, and called him her lord. So Scripture speaks 
(Gen. xuiti.) where the angel came to Abraham and 
said, "Lo, Sarah thy wife shall have a son''; then she 
laughed and spoke thus: Now that I am old, and my 
lord is old also, shall I yet have pleasure? This passage 
St. Peter has justly noticed and adduced in this place; 
for she would not have called Abraham thus her lord 
if she had not been subject to him and bad him before 
her eyes. Whose daughters ye are, as long as ye do well, 
and are not afraid with any amazement. This is what 
he means. It is usually the nature of women to be 
troubled and frightened about everything, since they 
are so much occupied with charms and superstition, 
while one teaches the other, so that it is not to be told 
what illusions they have. This should not be the case 
with a Christian woman, but she should go forward 
securely, and not be so superstitious, and run about here 
and there and pronounce here a blessing, there a blessing. 
Whatever may happen, she should let God direct; and 
she is to remember it cannot go ill with her, for as long 
as she knows her condition, that her state is pleasing to 
God, what will she then have to fear? Though your 
child die, though you are sick, it is well if it pleases 
God; if you are in a state which pleases God, what 
better can you desire? This, then, is what is preached 
to wives. Now follows the duty of husbands. 


O blest the house, whate’er befall, 
Where Jesus Christ is all in all; 

Yea, if He were not dwelling there, 
How poor, and dark, and void it were! 


HIVE aviINUES DAILY WITH LUTHER: 199 


July 17 


Likewise, ye husbands, dwell with them accord- 
ing to knowledge, giving honor unto the wife, as 
unto the weaker vessel, and as being heirs together 
of the grace. of life; that your prayers be not 
hindered. I Pet. wt. 7. 


* * * 


The woman is also God's instrument or vessel, he 
says, for God uses her to this end, that she may bear 
children, give them birth and nourishment, and watch 
over them, and rule the household. Such work 1s the 
wife to do. So that she is God's instrument and vessel, 
which He has created and instructed to this end. For 
this reason is the husband to respect his wife. “[here- 
fore St. Peter says, Y e husbands, dwell with your wives 
according to knowledge, not that you are to rule over 
them with a headstrong will. They are, indeed, to 
cbey the law of the husband; what he bids and com- 
mands, that is to be done; but he is also to see to it that 
he walks soberly and according to reason with his wife, 
so as to give her that respect and honor which belongs 
to her as God's weaker vessel. “he husband is also 
God's instrument, but he is stronger, while the wife 
is weaker bodily, as well,as timid and more easily dis- 
spirited; therefore you are so to conduct yourself and 
walk in respect to her, that she may be able to bear it. 
As being heirs together of the grace of life. “The hus- 
band is not to dwell on this, that the wife is weak and 
fragile, but on this, that she is also baptized, and has 
the same that he has—all blessings in Christ. That 
your prayers be not hindered. ‘This is his meaning: If 
you do not act in accordance with reason, but will find 
fault, and murmur, and proceed arbitrarily, and in this 
give occasion for error, so that neither can overlook an- 
other’s fault, and take all for the best, then will you 
be unable to pray, and say, “Father, forgive us our 
sins as we forgive." 

j Happy the man who feareth God, 

Whose feet His holy ways have trod; 
Thine own good hand shall nourish thee, 
And well and happy shalt thou be. 





200 FIVE MINUTES DAILY WITH LUTHER 


July 18 


Finally, be ye all of one mind, having com- 
passion one of another; love as brethren, be pitiful, 
be courteous. I Pet. wt. 8. 


* * * 


To be compassionate 1s that one should make him- 
self a sharer with another, and have a heart to feel his 
neighbor's necessity. When misfortune overtakes him 
you are not to think: Ah! it is right, it is no more 
than he should have, he has well deserved it. Where 
there is love, it identifies itself with its neighbor; and 
when it goes ill with him, the heart feels it as though 
it were its own experience. But to be brotherly (affec- 
tionate as brethren) is this much, that one should regard 
another as his brother. So ought we, as Christians, to 
act; for we are all brethren by baptism. ‘This is what 
St. Peter would say, that we should conduct ourselves 
one toward another like those that are truly friends by 
blood, as with them the whole heart is moved, the life, 
the pulse, and all the powers; so here, also, the 
course should be pitiful, the heart should be thor- 
oughly undivided. Courteous is that we lead out- 
wardly a gentle, pleasing, lovely behavior—not merely 
that we should sympathize one with another, as a 
father and mother for their child—but also that we 
should walk in love and gentleness one with another. 
‘There are some men rough and knotty, like a tree full 
of knots, so uncivil that no one will readily have any- 
thing to do with them. But there are gentle people, 
who interpret all for the best, and are not suspicious, 
do not permit themselves to be soon irritated, and can 
put the best construction on an act. This virtue 
St. Paul names Chrestotes, as it is often praised by him. 


Ever be near our side, 

. Our Shepherd and our Guide, 
Our Staff and Song; 
Jesus, Thou Christ of God, 
By. Thine enduring Word, 
Lead us where Thou hast trod, 
Make our faith strong. 


FIVEEMINUTES DAILY: WITH LUTHER: 201 


July 19 


Not rendering evil for evil, or railing for railing: 
but contrariwise, blessing; knowing that ye are 
thereunto called, that ye should inherit a blessing. 
IT Detur. 

* * * 

This is a still further illustration of love, showing 
how we should act towards those that injure and perse- 
cute us. This is his meaning: If any one does you 
evil, do him good; if any one rails at and curses you, 
then you are to bless and wish him well; for this is an 
important part of love. O Lord God, what a rarity 
such Christians are! But why should we return good 
for evil? Because, says he: Ye are thereunto called, 
that ye should inherit a blessing, so that you should 
suffer yourselves to be attracted toward it. In the Scrip- 
tures we Christians are called a people of blessing, or a 
blessed people. For thus said God to Abraham (Gen. 
xi): "In thee shall all families of the earth be blessed.’’ 
Since God has so richly shed down this blessing upon 
us, in that He takes away from us all the malediction 
and the curse which we have derived to ourselves from 
our first parents, as well as that which Moses suffered to 
go forth upon the disobedient, so that we are now 
filled with blessing, we ought so to conduct ourselves 
that it shall be said of us, That is a blessed people. So 
that this is what the Apostle here means. See, God has 
shown you His favor, and has taken away from you 
the curse, and the reviling wherewith you have dishon- 
ored Him; He neither imputes nor punishes, but has 
bestowed upon you such rich grace and blessing, while 
you were only worthy of all malediction. Do you also 
as has been done toward you; curse not, rail not, do 
well, speak well, even though you are treated ill. 


Thou art our holy Lord, 
O all-subduing Word, 
Healer of strife: 

Thou didst Thyself abase, 
That from sin’s deep disgrace 
Thou mightest save our race, 
And give us life. 


202 PIVE) MING TES DAIRY WIT Fall Gia 


July 20 


For he that will love life, and see good days, 
let him refrain his tongue from evil, and his lips 
that they speak no guile. J Pet. wt. 10. 


* * * 


That is, whoever would have pleasure and joy in life, 
and would not die before time, but see good days, 
so that it shall go well with him, let him keep his 
tongue that it speak not evil, not only in respect to his 
friends, for that is a small virtue and a thing which 
even the wickedest of all may do, even snakes and vipers, 
but also, he says, maintain a kind spirit, and keep your 
tongue silent even against your enemies, though you 
are even incited thereto, and though you have cause 
to rail and speak evil. Besides, keep your lips, he says, 
that they do not deceive. [here are probably many 
who give good words, and say good morning to their 
neighbor, but they think in their heart, The devil take 
you. These are people who have not inherited the 
blessing; they are the evil fruit of an evil tree. “There- 
fore St. Peter has introduced a passage which refers to 
works, even to their root, that is, what springs from 
within out of the heart. 


O that the Lord would guide my ways, 
To keep His statutes still! 

O that my God would grant me grace 
To know and do His will! 


PIV EyMINUGES DAILY WiTH EU DHER --205 


July 21 


Let him eschew evil, and do good; let him seek 
peace, and ensue it. J Pet. wt. 11. 


* * * 


The world considers this as satisfaction when one 
man does injustice to another that his head should be 
cut off. But this brings one no nearer to peace. No 
king, even, ever attained to peace before his enemies. 
But he who seeks after the true peace, and moreover 
would find it, let him restrain his tongue; let him turn 
away from evil and do good: this is a course dif- 
ferent from that which the world pursues. To turn 
from evil and to do good is, that when a man hears 
evil words, he be able to overlook the wickedness and 
injustice. Seek thus after peace, so shall you find it; 
when your enemy has wasted his breath and done all 
that he can, if you hear him, but rail and rant not back, 
he must subdue himself by his own violence. For thus 
Christ also on the cross subdued his enemies, not by the 
sword or by violence. ‘Therefore is it a saying, which 
should be written with gold, where it says: ‘‘Striking 
back again makes hatred, and whoever strikes back 
again is unjust." Thence it must follow that not to 
strike back again makes peace. But how can this be? 
It is not commonly done. Certainly it does not 
accord with human nature; but if you in this manner 
suffer unjustly and do not strike back again, but let the 
matter go, it shall come to pass as hereafter follows. 


Order my footsteps by Thy Word, 
And make my heart sincere; 

Let sin have no dominion, Lord, 
But keep my conscience clear. 


‘204 FIVE MINUTES DAILY WITH LUTHER 


July 22 


For the eyes of the Lord are over the righteous, 
and his ears are open unto their prayers: but the 
face of the Lord is against them that do evil. 
I?Pet? 1-02; 


* * * 


If you do not revenge yourself and do not repay 
evil with evil, there is the Lord in heaven above who 
cannot tolerate wrongs; wherefore he that does not strike 
back must have his right. “These He beholds; their 
prayer reaches His ear; He is our Protector and will not 
forget us; therefore, we cannot escape from Hiseyes. We 
should comfort ourselves with this thought. And so 
this should induce a Christian to endure all injustice 
with patience, and not return evil. If I properly re- 
flect, I see that the soul which does me wrong must 
burn forever in hell-fire. “Therefore a Christian heart 
should speak in this wise: Dear Father, since this man 
falls so sadly under Thy wrath and so miserably throws 
himself into hell-fire, I pray that Thou wouldest for- 
give him, and do to him even as Thou hast done to- 
ward me since Thou hast rescued me from condemna- 
tion. But how is this? Thus: While He graciously 
looks down upon the righteous, He also looks angrily at 
the wicked, wrinkles His brow and turns it in indigna- 
tion upon them; since we know then that He looks 
upon us graciously and upon them with disfavor, we 
ought to suffer ourselves to pity and mourn for them, 
and pray for them. 


O Father, God of love, 

Hear now my supplication! 
Lord Jesus, Son of God, 

O grant me Thy salvation! 
And Thou, O Holy Ghost, 
Always abide with me, 
That I may serve Thee here, 
And there eternally! 


BEIVEENMINVIBES’DAIEN WITH" LU ERHER | 20> 


July 23 


And who is he that will harm you, if ye be 
followers of that which is good? I Pet. it. 13. 


* * * 


If we follow after that which is good, that is, do 
not reward evil with evil, but are heartily kind and 
courteous, etc., then there is none that can injure us. 
For though our honor, life, and property should be 
taken away, we are still uninjured. Hence we have a 
blessing that 1s 1ncomparable, one that none can take 
from us. ‘Those who persecute us have nothing but 
prosperity on earth, but thereafter, eternal condemna- 
tion, while we have an eternal, incorruptible good, al- 
though we lose a small temporal blessing. 


Whom should I give my heart's affection, 
But Thee, who givest Thine to faith? 
Thy fervent love is my protection: 

Lord, Thou hast loved me unto death. 
My heart with Thine shall ever be 

One heart throughout eternity. 


206 FIVE MINUTES DAILY WITH LUTHER 


July 24 


But and if ye suffer for righteousness’ sake, 
happy are ye: and be not afraid of their terror, 
neither be troubled. J Pet. wt. 14. 


* * * 


Blessed are you if you suffer for righteousness' sake. 
Not only, he says, can no one injure you if you suffer 
for God's sake, but blessed are you also, and you should 
rejoice that you are to suffer, as Christ also says in the 
fifth chapter of Matthew: X "Blessed are ye, when man 
shall revile you, and persecute you, and shall say all 
manner of evil against you falsely, for my sake. Re- 
joice, and be exceedingly glad." Whoever then appre- 
hends this, that it is the Lord who speaks such things, 
and so tenderly speaks comfort to his heart, he stands 
well; but to whom this does not bring strength, but 
makes him sad and complaining, he may well remain 
unstrengthened. Be not afraid of their terror, neither 
be troubled. Here St. Peter quotes a passage from 
Isaiah viii, where he says: ‘'Neither fear ye their fear, 
nor be afraid. Sanctify the Lord of hosts Himself; 
and let Him be your fear, and let Him be your dread.”’ 
‘There we have a great support and reliance, whereon 
we may trust, assured that no one can injure us. Let 
the world terrify, defy, and threaten as long as it will, 
it must have an end, but our confidence and joy shall 
have no end; thus we shall have no fear on account of 
the world, but shall be courageous, while before God 
we shall humble ourselves and be afraid. 


O God, forsake me not! 

But lead, full of compassion, 
With loving hands Thy child, 
That I may gain salvation, 

When here my course is run; 

Be Thou my Light, my Lot, 

My Staff, my Rock, my Shield,— 
O God, forsake me not. 


BIVERMINUEFES DAIUY WITH LOTHER 207 


July 25 


But sanctify the Lord God in your hearts: and 
be ready always to give an answer to every man 
that asketh you a reason of the hope that is in you, 
with meekness and fear. J Pet. wit. 15. 


* * * 


We must here acknowledge that St. Peter addressed 
these words to all Christians, clergy and laity, male and 
female, young and old, of whatever state or condition 
they may be. From thence it will follow that every 
Christian should know the ground and reason of his 
faith, and be able to maintain and defend it where 1t 
is necessary. With meekness and fear. ‘That is, if you 
are examined and questioned of your faith, you should 
not answer with haughty words, and proceed in the 
matter with contempt and violence, as if you would 
tear up a tree by the roots, but with such fear and 
humility as if you stood before God's tribunal, and 
were there to give answer. You must stand in fear, 
and not rely on your own strength, but on the Word 
and promise of Christ (Matt. x. 19, 20): “But when 
they deliver you up, take no thought how or what ye 
shall speak; for it shall be given you in that same hour 
what ye shall speak. For it is not ye that speak, but 
the Spirit of your Father which speaketh in you." It 
is right, when you are to answer, that you should pre- 
pare yourself well with passages out of Scripture; but 
beware that you do not insist thereon with a proud 
spirit, since God will even take the most forcible reply 
out of your mouth and memory, though you were pre- 
viously prepared with all your replies. "Therefore fear 
is proper. 


O let me never speak 

What bounds of truth exceedeth: 
Grant that no idle word 

From out my mouth proceedeth; 
And grant when in my place 

I must and ought to speak, 

My words due power and grace, 
Nor let me wound the weak. 


208 FIVE MINUTES DAILY WITH UU PHER 


July 26 


Having a good conscience; that whereas they 
speak evil of you, as of evil-doers, they may be 
ashamed that falsely accuse your good conversation 


in Christ. J: Pet. at. 16. 
* * * 


Having a good conscience, that whereas they speak 
evil of you, as of evil-doers, they may be ashamed that 
falsely accuse your good conversation in Christ. Of 
this St. Paul has already spoken above. We cannot 
disregard it. If we will follow the Gospel, then must 
we be despised and condemned by the world, so that 
men shall hold us as contemptible rabble. But let the 
devil and all the world rave and rage, let them abuse us 
as they will, yet they shall at last be made to under- 
stand, with shame, that they have injured and defamed 
. us, when that day shall arrive—as St. Peter has said 
above—in which we shall be secure, and stand up with 
a good conscience. [hese are, in every respect, suitable 
and forcible replies, which can comfort us and make us 
courageous, and yet go on circumspectly, with fear. 


And grant me, Lord, to do, 
With ready heart and willing, 
Whate’er Thou shalt command: 
My calling here fulfilling; 

To do it when I ought, 

With all my strength; and bless 
The work I thus have wrought, 
For Thou must give success. 


FIV ESMINUTES (DAILY WITH LUTHER 209 


July 27 
For it is better, if the will of God be so, that ye 
suffer for well-doing, than for evil-doing. J Pet. 
noe * * * 

It will not, then, be the case that they who shall 
reach heaven shall have prosperity on earth; as even 
those who do not arrive at heaven may not have pros- 
perity. For that which God said to Adam is imposed 
on all men: “In the sweat of thy face shalt thou eat 
bread"; and to the woman: “In sorrow thou shalt 
bring forth children." Since, now, adversity is im- 
posed in common upon us all, how much more must we 
bear the cross if we would attain to eternal life. There- 
fore he says, since God will have it so, it is better that 
"you suffer for well-doing. They who suffer for evil- 
doing have an evil conscience, and have double punish- 
ment. But Christians have only the half of it. Out- 
wardly, they have suffering; but inwardly, comfort. 
It is not the will of God that we seek out, and even 1n- 
vite, calamity. Go thou on in faith and love. If the 
cross comes, take it up; if it comes not, seek not for it. 
Therefore these modern spirits commit sin, in that they 
lash and beat themselves, or subject themselves to tor- 
ture, and so would storm heaven. ‘This has Paul also 
forbidden, in Colossians iii., where he speaks of such 
saints as walk in a self-chosen spirituality and humility, 
and spare not their body. We should also restrain the 
body that it do not become too wanton, yet not so 
as to destroy it; and we should submit to suffer if an- 
other sends suffering upon us, but not of our own choice 
fall therein. "That is the meaning of "if it is God's 
will’’—if He has appointed it—for then it is better; 
while you are also more happy and fortunate that you 
suffer for well-doing. 

O God, forsake me not! 
Lord, hear my supplication! 
In every evil hour 

Help me o’ercome temptation; 
And when the Prince of hell 
My conscience seeks to blot, 
Be Thou not far from me— 
O God, forsake me not. 





210 FIVE MINUTES DAILY WITH LUTHER 


July 28 


For Christ also hath once suffered for sins, the 
just for the unjust, that He might bring us to God, 
being put to death in the flesh, but quickened by 
the Spirit. J Pet. ai. 16. 


* * * 


' There St. Peter presents us, once for all, the example 
cf our Lord, and points us evermore to Christ's suffer- 
ings, that we all of us alike should follow His example, 
so tbat He need not present a particular exemplar for 
the estate of every individual. But more particularly, 
he says here, Christ has suffered once for.us; that is, 
Christ has borne many sins upon Himself, but He has 
not done it in such a way as to die for every individual 
sin; but at once, for all together, has done enough to 
remove the sins of all who come to Him and believe on 
Him—-who are now freed from death, even as He is 
free. The Just for the Unjust, that He might bring 
us to God. This is all said to teach the peculiar end of 
Christ's sufferings; namely, that He died—not for His 
own sake—but that He might present us to God. 
Being put to death in the flesh, but quickened by the 
Spirit. “The word flesh is common in Scripture, as is 
also the word spirit, and the Apostles usually present 
the two in contrast. The sense is this: that Christ, 
through His sufferings, is taken out of this life that 
consists in flesh and blood, as a man on earth who lives 
by flesh and blood—walks and stands, eats, drinks, 
sleeps, wakes, sees, hears, grasps, and feels—and in brief, 
whatever the body does while it is sensible. To all this 
Christ has died; so that this life has now ceased with 
Him, and He is now removed to another life and quick- 
ened after the Spirit, passed into a spiritual and super- 
natural life, so that He has no more a fleshly body, but 
a spiritual body. 


Jesus, the Lord, the mighty God, 
An all-sufficient ransom paid: 

O matchless price! His precious blood 
For vile, rebellious traitors shed, 


FIVE MINUTES DAILY WITH LUTHER 211 





July 29 


By which also He went and preached unto the 
spirits in prison; which sometimes were dis- 
obedient, when once the long-suffering of God 
waited in the days of Noah, while the ark was a 
preparing, wherein few, that is, eight souls, were 
saved by water. I Pet. wi. 19, 20. 


* * * 


Thus St. Peter brings us into the Scriptures, that 
we may study therein; and gives us an illustration out 
of them, from the ark of Noah, and interprets this 
same figure. For it ıs pleasant to have one bring for- 
ward illustrations from such figures, as St. Paul also 
does when he is speaking, in Galatians iv., of the two 
sons of Abraham, and the two women; and Christ, in 
John v., of the serpent which Moses had erected in the 
wilderness. Such comparisons, when well drawn, are 
excellent; wherefore St. Peter introduces this here, that 
we may be able to comprehend faith under a pleasing 
image. But he would also tell us, that as it happened 
when Noah was preparing the ark, so it takes place 
now. As he took refuge in the ark which swam upon 
the waters, so it is to be observed, must you also be 
saved in baptism. Just as that water swallowed up all 
that was then living, of man and beast, so baptism also 
swallows up all that is of the flesh and corrupt nature, 
and makes spiritual men. But we rest in the ark, which 
means the Lord Christ, or the Christian Church, or the 
Gospel that Christ preached, or the body of Christ, on 
which we rest by faith, and are saved as Noah in the 
ark. You also perceive how the image comprises in 
brief what belongs to faith and to the cross, to life and 
death. Where there are only those that follow Christ, 
there is such a Christian Church, where all that springs 
from Adam, and whatever is evil, is removed. 


This flood, to cleanse sin’s leprosy, 
Mere earthly water cannot be; 

But water and God’s gracious Word 
Conjoined, this saving bath afford. 


212 FIVE MINUTES DAILY WITHSEUTHER 


July 30 


The like figure whereunto even baptism doth 
also now save us (not the putting away of the filth 
of the flesh, but the answer of a good conscience 
toward God), by the resurrection of Jesus Christ; 
Who is gone into heaven, and is on the right hand 
of God; angels and authorities and powers being 
made subject unto Him.  / Pet. wt. 21, 22. 


* * * 


But you are saved and kept not by merely washing 
away the filth of the flesh, that the body be clean, as 
was the practice of the Jews; such purification has no 
further value. But the answer of a good conscience 
toward God, that 1s, that your conscience be rightfully 
at peace within you, that it stand in harmony with 
God, and can say: "He has promised me that He will 
fulfill for He cannot lie." Faith alone is the band 
whereby we shall be held. 

Faith rests on the fact that Christ died, descended 
into hell, and has risen again from the dead. Had he 
continued subject to death, it would not have benefited 
us; but since He has risen and sits at the right hand of 
God, and permits this to be proclaimed to us so that 
we may believe on Him, we have a union with God and 
a sure promise whereby we shall be saved, as Noah 
was saved in the ark. 


Thus Jesus His disciples sent— 
Go, teach ye every nation, 

That, lost in sin, they must repent, 
And flee from condemnation; 

He that believes and is baptized 
Shall thereby have salvation, 

A newborn man he is in Christ, 
From death free and damnation, 

He shall inherit heaven. 


PINERWINUTES DAIDY? WITH LUTHER 213 


July 31 


Forasmuch then as Christ hath suffered for us in 
the flesh, arm yourselves likewise with the same 
mind: for he that hath suffered in the flesh hath 
ceased from sin. I Pet. iv. 1. 


* * * 


St. Peter continues still in the same strain. Just as 
he hitherto has admonished us generally that we should 
suffer, if it be the will of God, and has set Christ before 
us as an example, so he now confirms it more broadly, 
and repeats it, saying: Since Christ, who is our Captain 
and Head, has suffered in the flesh and presented Him- 
self as an example—besides that He has ransomed us 
from our sins—we also should imitate Him, and pre- 
pare ourselves, and put on the same armor. ‘Therefore 
he says, “Arm yourselves with the same mind,’ that is, 
strengthen yourselves with the mind which you receive 
from Christ. In the same way, also, you are to under- 
stand that which follows in the passage before us. For 
whoever suffers in the flesh, says he, ceases from sin, 
and therefore the holy cross is profitable, since it re- 
quires you to mortify lust, envy and hate, and other 
wickedness. 


I am trusting Thee for power, 

Thine can never fail; 

Words which Thou Thyself shalt give me 
Must prevail. 


I am trusting Thee for pardon, 
At Thy feet I bow; 

For Thy grace and tender mercy, 
Trusting now. 


214 FIVE MINUTES IDATEY WITBALUN ZEN 


August 1 


That he no longer should live the rest of his 
time in the flesh to the lusts of men, but to the will 
of God. For the time past of our life may suffice 
us to have wrought the will of the Gentiles, when 
we walked in lasciviousness, lusts, excess of wine, 
revellings, banquetings, and abominable idolatries. 


I Pet;to: 2 33 
* * * 


We should henceforth, as long as we live, hold the 
flesh captive through the cross and by mortifications, 
so as to do that which pleases God, and not with the 
idea that we should or can deserve anything by it. He 
says, not to the lusts of men, but to the will of God; 
that is, we should not do that to which we might yet 
be tempted by others; for we are not to be conformed 
toithis “work, sası Paul) says, (Rom. ous T ec CDU 
the world demands of us we must refuse. 

We have already gone too far, that before our 
believing we have so shamefully spent our life in accord- 
ance with the will of the Gentiles, or tbe lusts of 
men. Therefore as long as life continues we should 
see to it that we do that which is well-pleasing to God; 
for we have our enemy 1n our flesh, the one that 1s the 
real knave, not gross matter merely, but more par- 
ticularly blindness of mind, which Paul calls carnal 
wisdom. Iherefrom results such idolatry as is 
abominable. 


What is the world to me! 

My Jesus is my Treasure, 

My Life, my Wealth, my All, 

My Friend, my Love, my Pleasure, 
My earthly Happiness 

And Bliss eternally; 

Once more, then, I would say, 
What is the world to me! 


PIVESMINUTES DAILY. WITH LUTHER 215 


August 2 


Wherein they think it strange that ye run not 
with them to the same excess of riot, speaking evil 
of you; who shall give account to Him that is ready - 
to judge the quick and the dead. For, for this cause 
was the Gospel preached also to them that are 
dead, that they might be judged according to men 
in the flesh, but live according to God in the spirit. 


I Pet. iv. 4-6. 
* * * 


The Apostle says: Ye have hitherto lived after the 
manner of tbe heathen; but since you have now for- 
saken it, it appears strange to men, and seems shameful 
and foolish. But let it seem strange to them; let them 
libel you. “They shall yet be compelled to give an 
account. Wherefore leave it to Him that will judge 
righteously. . 

The Gospel is preached not only to the living, but 
was preached also to the dead, [these that are now dead] 
in order that they may be judged according to men in 
the flesh. We are not to be anxious as to how God 
will condemn the heathen who died many centuries 
ago, but only how He will judge those that are now 
living. The Gospel has been freely published and 
universally spread abroad, concealed neither from dead 
nor living, but so publicly that all creatures might hear 
it that have ears to hear. If, therefore, it is preached 
in such a manner, there will those be found who are 
condemned after the flesh, but live after the spirit. 
As to their outward being they are condemned, but 


inwardly, as ar the spirit, they are preserved in 
life. 


Let thoughtless thousands choose the road 
That leads the soul away from God; 
This happiness, dear Lord, be mine, 
To live and die entirely Thine. 


Soon will the saints in glory meet, 
Soon walk through every golden street, 
And sing on every blissful plain,— 
To live is Christ, to die is gain. 


216, BIVE IMINUTESTDAILYIWITBZEUEHER 


August 3 


But the end of all things is at hand. I Pet. 


108Y as 
3 * * * 


This is also a remarkable passage, for already one 
thousand nine hundred years have passed since then; 
yet he says that the end of all things is at hand; as 
John also declares in the First Epistle, i1. 18: “Little 
children, it is the last time!" By this we must firmly 
abide, that the apostle has truth with him. What he 
means here he explains himself in the Second Epistle, 
where he tells us why the time 1s said to be near, and 
says: ‘One day is with the Lord as a thousand years, 
and a thousand years as one day." So that we must 
explain it in this manner, that it shall not be as long 
hereafter to the end of the world, as it has been from 
the beginning to the present time. And it is not to 
be expected that man should exist two or three thousand 
years after the birth of Christ, so that the end shall 
come before we look for it. 


Lord, on that day, that wrathful day, 
When man to judgment wakes from clay, 
Be Thou the trembling sinner’s stay, 
Though heaven and earth shall pass away. 


FIVEWNUNUTES DAILY WITH LUTHER: 217 


August 4 


Be ye therefore sober, and watch unto prayer. 
And above all things have fervent charity among 
yourselves: for charity shall cover the multitude 
of sins. J Pet. iv. 7b, 6. 


* * * 


Here you perceive the reason why we are to watch 
and be sober; namely, that we may be prepared to pray 
for ourselves and our neighbors. Also love cannot be 
fervent unless you keep the body in subjection. Here 
St. Peter has quoted a passage from the book of Proverbs 
x. 12: "Hate stirreth up strife, but love covereth 
the multitude of sins." And this is what St. Peter 
means: Subdue your flesh and lusts. Unless you do 
that, you will easily offend one another, and yet not 
easily be able to forgive one another. Take care, there- 
fore, that you subdue the wicked lusts; you will then 
be able to show love one to another and to forgive: 
for love covereth sins. And love covers not only one, 
two, or three sins, but the multitude of sins. It cannot 
suffer and do too much: it covers up all. So Paul 
also speaks and teaches in accord with this passage 
(I Cor. xiii. 7): "Charity beareth all things, believeth 
all things, hopeth all things, endureth all things." It 
has respect to the best good of all. 


Assist my soul, too apt to stray, 
A stricter watch to keep; 

And should I e’er forget Thy way, 
Restore Thy wandering sheep. 


218 FIVE MINUTES DAILY WITH LUTHER 


August 5 


Use hospitality one to another without grudging. 
As every man hath received the gift, even so min- 
ister the same one to another, as good stewards of 
the manifold grace of God. J Pet. iv. 9, 10. 


* * * 


He is said to be hospitable who cheerfully acts the 
host. When the Apostles went abroad one with an- 
other and preached and sent their younger brethren here 
and there, it was necessary that one should lodge the 
other. How well would it be if, where one was 
weak he should be helped, and where one had fallen 
down he should be lifted up.. St. Peter directs that this 
should take place without murmuring, and that no one 
should suffer it to seem too much for him. 

'This 1s also a work of love, that we minister to óne 
another. Wherewith? With the gifts of God which 
every one has received. ‘The Gospel directs that every 
one be the servant of the other, and besides, see to it 
that he abide in the gift which he has received and 
which God has bestowed upon him; that is, the state 
whereunto he has been called. Although you are a 
high and great lord, yet should you employ your 
power to this end, that you may therewith serve your 
neighbor. ‘Thus should every one hold himself for 
aservant. God has not bestowed upon us all like grace; 
therefore should every one inquire to what he has been 
appointed, and what kind of gift has been bestowed 
upon him. When he discovers this, let him use it for 
the service of his neighbor. 


And grant me, Lord, to do, 
With ready heart and willing, 
Whate'er 'Thou shalt command; 
My calling here fulfilling; 

To do it when I ought, 

With all my strength; and bless 
The work I thus have wrought, 
For Thou must give success. 


HEXPEOUMINUSEEBSXDATEY ewith LUTHER 6219 


August 6 


If any man speak, let him speak as the oracles 
of God. I Pet. iv. 11a. 


* * * 


That is, if any one has the grace that enables him to 
preach and teach, let him teach and preach. As also 
Bisbaulssaysı (Romaxie 3-2). yore) say, through 
the grace given unto me, to every man that is among 
you, not to think of himself more highly than he ought 
to think; but to think soberly, according as God hath 
dealt to every man the measure of faith. For as we 
have many members in one body, and all members have 
not the same office: so we, being many, are one body 
in Christ, and every one members one of another. 
Having then gifts differing according to the grace that 
is given to us, whether prophecy, let us prophesy ac- 
cording to the proportion of faith; or ministry, let us 
wait on our ministering; or he that teacheth, on teach- 
ing. For this reason has God distributed various gifts 
among men which should be employed to this intent 
alone, that one should minister therewith to another, 
especially those who are in authority, be it in preaching 
or some other ministry. 

Now St. Peter says here: “If any man speak, 
let him speak as the oracles of God." This point is 
worthy of special remark, that no one is to preach 
anything but what he is sure, is the Word of God. 


O let me never speak 

What bounds of truth exceedeth! 
Grant that no idle word 

From out my mouth proceedeth; 
And grant, when in my place 

I must and ought to speak, 

My words due power and grace, 
Nor let me wound the weak. 


220 FIVE MINUTES DAILY WITH LUTHER 


August 7 


If any man minister, let him do it as of the 
‘ability which God giveth; that God in all things 
may be glorified through Jesus Christ, to whom be 
praise and dominion for ever and ever. I Pet. 


iv. 11b. 
Ka 21 RIT of 


Whoever rules in the Christian Church and has an 
office or ministry for the care of souls, he is not to 
proceed as he may choose, and say, I am a sovereign 
lord, I must be obeyed; what I do shall remain estab- 
lished. God requires that we should do no otherwise 
than as He directs. So that since it is God's work and 
ordinance, let a bishop do nothing except he be sure 
that God sanctions it, that it 1s either God's Word or 
work. And besides, inasmuch as God will not permit 
that we should regard as a matter of sport what we 
do with the Christian Church, we must stand in such 
an assurance as this, that God speaks and works through 
us, and that our faith may also say, That which I 
have spoken and done, God also has spoken and done; 
on this I will even die. In that case, we may praise 
and thank God for His Word and work's sake, though 
we should be belied and held up for derision. — 'l'here- 
fore it is a shameful and ruinous thing that in Christen- 
dom any one should govern in opposition to the Word 
and works of God. ‘Therefore from necessity has 
St. Peter subjoined that in which he instructs how 
government should be ordered among Christian people. 


Lord, I will tell, while I am living, 

Thy goodness forth with every breath; 
And greet each morning with thanksgiving 
Until my heart is still in death, 

Yea, when at last my lips grow cold, 
Thy praise shall in my sighs be told. 


IDDUBENHINU TES DAILY) WITHYLUTHER 221 


August 8 


Beloved, think it not strange concerning the fiery 
trial which is to try you, as though some strange 
thing happened unto you. I Pet. iv. 12. 


* * * 


St. Peter uses this expression in order to remind u. 
of that concerning which the Holy Ghost speaks. For 
the Scripture is accustomed to speak of suffering as if 
it were a furnace full of fire and heat. St. Peter bas 
spoken in the same manner in the first chapter of “the 
trial of your faith, being much more precious than of 
gold that perisheth, though it be tried with fire" 
(I Pet. i. 7). 'This 1s St. Peter's conclusion, that we 
should not suffer ourselves to be surprised, or to think 
it strange and wonderful that the heat or fire should 
meet us, whereby we are tried, just as gold is when it 
is melted in the fire. Therefore, he says, are you tried; 
that is, God appoints for you no flame or heat (in other 
words, cross and suffering, which make you glow as in 
a furnace), except to try you, whether you rely on His 
Word. ‘That is the reason why God imposes the cross 
on all believers, that they may taste and prove the 
power of God which through faith they have possessed. 


My God desires the soul’s salvation, 
Me also He desires to save; 
Therefore, with Christian resignation, 
All earthly troubles I will brave. 

His will be done eternally: 

What pleaseth God, that pleaseth me. 


222 FIVE’ MINUTES’ DAILY WLEEBHUDEUTDEERN 
August 9 


But rejoice, inasmuch as ye are partakers ot 
Christs sufferings; that, when His glory shall be 
revealed, ye may be glad also with exceeding joy. 


LKPetr 10313: 
* * * 


Just as Christ has suffered, so you must expect to 
suffer and be tried. If you thus suffer, then you have 
therein fellowship with the Lord Christ. 

If we would live with Him, we must also die with 
Him. But rejoice. Though you should be brought 
to torture and flames, you would still be happy. For 
though there be pain as to the body, there shall yet 
be a spiritual joy, inasmuch as you are to be happy 
forever. For this joy springs here from suffering and 
is everlasting. Yet whoever cannot bear his sufferings 
cheerfully, and is dissatisfied and chooses to contend 
with God, he shall endure, both here and hereafter, 
eternal torment and suffering. When His glory shall 
be revealed. Christ does not permit Himself as yet to 
be seen as a Lord, but is still a sharer with us in our 
labors. So far as He is Himself concerned, He is truly 
such, but we who are His members, are not lords yet. 
Still, we shall be lords, when His glory at the last day 
shall be revealed before all men, brighter than the sun. 


O happy day, and yet far happier hour, 
When wilt thou come at last? 

When fearless to my Father's love and power, 
Whose promise standeth fast, 

My soul I gladly render, 

For surely will His hand 

Lead me, with guidance tender, 

To heaven, my fatherland. 


FIVESMING TBS; DAIDY WEUH LUTHER 223 


August 10 


If ye be reproached for the name of Christ, 
happy are ye; for the spirit of glory and of God 
resteth upon you: on their part he is evil spoken 
of, but on your part He is glorified. J Pet. iv. 14. 


* * * 


Christ is a hateful name with the world; whoever 
preaches of Him must endure to have the most esteemed 
on earth slander and revile His name. But this in our 
times is more strange and unseemly, that they who 
persecute us bear also the name of Christ. They say they 
are Christians and are baptized, yet, in fact, they re- 
nounce and persecute Christ. This is indeed a sad 
strife. For this reason we greatly need consolation, 
that we may abide firmly and remain cheerful. But 
how? Ye (he says) have within you a Spirit, that 
is, the Spirit of God and of glory, such as makes you 
glorious. Therefore it is not you who receive the re- 
viling; it belongs to the Spirit, which is a Spirit of 
glory. Be not anxious; He will regard it and raise 
you to honor. ‘This is the consolation which we as 
Christians have, that we may say: “The Word is not 
mine, this faith 1s not mine; they are all the work of 
God. Whoever reviles me reviles God. ‘Therefore, 
he says, be ye cheerful and happy, for that opposition 
is to the Spirit, which is not yours, but God's. 


If dangers gather round, 

Still keep me calm and fearless; 
Help me to bear the cross, 
When life is dark and cheerless; 
Let me subdue my foe 

By words and actions kind; 
When counsel I would know, 
Good counsel let me find. 


224 FIVE MINUTES DAILY WITH LUTHER 


August 11 


But let none of you suffer as a murderer, or as 
a thief, or as an evil-doer, or as a busybody in 
other men’s matters. Yet if any man suffer as a 
Christian, let him not be ashamed; but let him 
glorify God on this behalf. For the time is come 
that judgment must begin at the house of God: 
and if it first begin at us, what shall the end be 
of them that obey not the Gospel of God? I Pet. 


iU. 15-17. 
* * * 


He would say: You have heard how you are to 
suffer and conduct yourselves under it, but beware that 
it do not come upon you because you have deserved 1t 
on account of your evil deeds, but for Christ's sake. 
Now, St. Peter says: Yet if any man suffer as a 
Christian, let him not be ashamed; but let him glorify 
God on this behalf. Here he makes the suffering and 
anguish the more welcome because it is great, insomuch 
that we praise God through it, and because we are not 
worthy of it. For the time is come that judgment must 
begin at the house of God: and if it first begin at us, 
what shall the end be of them that obey not the Gospel 
of God? Hesays: The time is come, as the prophets 
have foretold, when judgment must begin with us. 
When the Gospel is preached, God arrests and punishes 
sin. “The pious He gently strokes, and first of all uses 
the rod of kind corrections; but what then will be 
done with those who do not believe? As though he 
had said: If He proceeds with such severity toward 
His own children, you may infer what must be the: 
punishment of those who do not believe. 


The will of God shall be my pleasure, 
While here on earth is mine abode; 
My will is wrong beyond all measure, 
It doth not will what pleaseth God. 
'The Christian's maxim e'er must be: 
What pleaseth God, that pleaseth me. 


FIVE MINUTES DAILY WITH LUTHER 225 


August 12 


And if the righteous scarcely be saved, where 
shall the ungodly and the sinner appear? Where- 
fore, let them that suffer according to the will of 
God commit the keeping of their souls to Him in 
well-doing, as unto a faithful Creator. J Pet. iv. 


18, 19. 
* * x 


This passage is taken from the book of Proverbs, 
xi. 31: “Behold, the righteous shall be recompensed 
[chastised for his sins] in the earth; much more the 
wicked and the sinner."  'D he same thing also is said 
here by St. Peter. The righteous can hardly be saved, 
and only barely escapes. The righteous is he who be- 
lieves, yet in his faith even he has trouble and labor to 
persevere and be saved, for he must pass through the 
fire. Where then will he be found who has no faith? 
Wherefore, let them that suffer according to the will 
of God, commit the keeping of their souls to Him in 
well-doing, as unto a faithful Creator. That is, they 
to whom God appoints suffering, which they have not 
themselves invited, should commit their souls to His 
charge. [hey should abide in good works, fall not 
away because of suffering, but commit themselves to 
their Creator, who is faithful. This is, indeed, a great 
consolation. God created thy soul without thy care 
or cooperation, while as yet thou wast not; so is He 
also able to preserve it. Therefore commit thyself to 
Him, yet in such a way that it be joined with good 
works, 


Oft in sorrow, oft in woe, 
Onward, Christians, onward go; 
Bear the toil, maintain the strife, | 


Strengthened with the Bread of Life. 





226 FIVE MINUTES DAILY WITH LUTHER 





August 13 


The elders which are among you I exhort, who 
am also an elder, and a witness of the suffering of 
Christ, and also a partaker of the IODYN that shall 
be revealed. J Pet. v. 1. 


* * * 


Here St. Peter gives a direction for the behavior 
of such as are to preside over the people in the spiritual 
government. He has already said in the last chapter, 
that no one should teach or preach anything, unless he 
be sure that it is the Word of God, so that our conscience 
may stand on the firm rock. For this is imperative 
on us as Christians, that we must be assured what is 
well-pleasing to God, or not. Where this is wanting, 
none can be a Christian. Afterward he taught us, that 
whatever work or office any one might have, he should 
discharge it as though God wrought in it. But the 
present passage refers particularly to the bishops or 
pastors, as to what their fitness and conduct should be. 
Those elders, says St. Peter, who are to care for and 
to oversee the people, do I admonish, who am also one. 
Hence you clearly perceive that they whom he calls 
elders, have been in the ministry and have preached, 
since he speaks of himself also as an elder. And here 
St. Peter humbles himself—he does not say that he was 
a lord, although he might have bad authority for it, 
since he was an Apostle of Christ—and speaks of him- 
self not only as a fellow-elder, but also as a witness of 
the sufferings that were in Christ. As though he had 
said, I do not merely preach, but am a partaker with 
Christians, even suffering Christians. Thereby he 
shows that wherever Christians are they must suffer 
and be persecuted. Such is a genuine apostle. 


Lord of the Church, we humbly pray 
For those who guide us in Thy way, 
And speak Thy holy Word; 

With love divine their hearts inspire, 
And touch their lips with hallowed fire, 
And needful strength afford. 


HINBSMINUTES DAIDY WITH LUTHER +227 


August 14 


Feed the flock of God which is among you, 
taking the oversight thereof, not by constraint, but 
willingly; not for filthy lucre, but of a ready mind. 


Tpetror%. 
* * * 


Christ is the chief Shepherd and has many shepherds 
under Him, as also many herds of sheep which He has 
committed to His shepherds bere and there. What are 
these shepherds to do? ‘They are to feed the flock of 
Christ. Besides, they are to guard, lest the wolves 
come and rend the sheep. Now St. Peter says, par- 
ticularly, the flock of God, as though he would say: 
Do you imagine that the flock is yours, ye are only ser- 
vants. The bishops are Christ's servants, and their 
business is to guard Christ's sheep, and feed them. 
Therefore to feed them is nothing else but to preach 
the gospel, whereby souls are nourished, made fat and 
fruitful—since the sheep thrive upon the Gospel and 
the Word of God. This is alone the office of bishop. 
The flock of God which is among you, he says; that is, 
which is with you, not that they are to lie at your feet. 
And oversee them, not by constraint, but willingly; 
not for filthy lucre, but of a ready mind. There he 
has expressed in a single word what the prophet Ezekiel 
writes, chapter 34, of shepherds or bishops. And this 
is the meaning: You are not only to feed them, but 
also pay attention and be carefully faithful where it is 
called for and there is need. He says, not to do it of 
constraint, but of a ready mind. ‘True it is, that no 
one should force himself uncalled into the ministry; 
but if he is called and required for it, he should enter it 
willingly, and discharge what his office demands. For 
they who do it from constraint, and who have no desire 
and love for it, will not properly discharge it. 

Help them to preach the truth of God, 

Redemption through the Savior's blood; 
Nor let the Spirit cease 

On all the Church His gifts to shower; 
To them a messenger of power, 

To us of life and peace, 


228. JFIVE (MINUTES DAILY IWEEERIEDIBNEIERC 


August 1 5 


Neither as being lords over God's heritage, but 
being ensamples to the flock. And when the chief 
Shepherd shall appear, ye shall receive a crown of 
glory that fadeth not away. I Pet. v. 3, 4. 


* * * 


Neither as being lords over God's heritage. This is 
the character of those who rule willingly enough for 
honor's sake, in order that they may rise high, and 
become powerful tyrants. “Therefore he admonishes 
them that they should not act as though the people 
were subject to them, so that they might be gentlemen 
and might do as they chose. . For we have a Master, 
who is Christ, who rules over our spirits. The bishops 
are to do not more than feed the sheep. Here St. Peter 
has broken down and condemned all that rule which 
the pope maintains, and clearly determines that they 
have not power to give one word of additional com- 
mand, but that they are to be only servants, and say: 
Thus saith Christ, thy Master; therefore you are to do 
it. So Christ also speaks: “Ye know that the princes 
of the Gentiles exercise dominion over them, and they 
that are great exercise authority upon them. But it 
shall not be so among you." But being ensamples 
to the flock. ‘That is, see to it that you go before them 
at their head, and exhibit such conduct that your life 
may be an example to the people, and they may follow 
after you. 


So may they live to Thee alone; 

Then hear the welcome word, ‘Well done!” 
And take their crown above; 

Enter into their Majesty’s joy, 

And all eternity employ 

In praise, and bliss, and love. 


FIVE MINUTES DAILY WITH LUTHER 229 


August 16 


Likewise, ye younger, submit yourselves unto 
the elder. Yea, all of you be subject one to an- 
other, and be clothed with humility; for God 


resisteth the proud, and giveth gro to the humble. 
IA UA. 
* * * 


St. Peter would have such order in the Christian 
Church that the young should follow the old, so that 
all might go on harmoniously—those beneath submis- 
sive to those above them. If this were now to be 
enforced, we should not need many laws. But St. 
Peter presumes that such elders are to be instructed and 
established in the Holy Ghost. Yea, all of you be 
subject one to another and be clothed with humility. 
The younger should be subject to the old, yet in such 
a manner that the latter shall not regard themselves as 
masters, but even should submit and follow where a 
younger is more judicious and learned; just as God in 
the Old Testament often selected young men, provided 
they were more wise than the old. Therefore should 
the younger be subject to the elder, and yet the elder, 
on the other hand, should be so disposed that each one 
in his heart shall hold himself as the least. Were this 
done we should have delightful peace, and all would go 
well on earth. This, therefore, we should do: Be 
subject one to another and be clothed with humility. 
For God resisteth the proud, and giveth grace to the 
humble. ‘That is, those who will not give place, God 
casts down; and on the other hand, He exalts those who 
humble themselves. It is a common expression: 


Would to God he lived like common folks! 


Thou sweetest Love, grace on us bestow, 

Set our hearts with heavenly fire aglow, 

That with hearts united we love each other, 

Of one mind, in peace with every brother. 
| Lord, have mercy! 


230. FIVE MINUTES? DAILY WITHILUTHER 


August 17 


Humble yourselves therefore under the mighty 
hand of God, that He may exalt you in due time: 
casting all your care upon Him; for He careth for 
Youn Peta o ONE 


* * * 


God requires that each should be subject to the other; 
if this is done willingly and cheerfully, He will exalt 
you. But if you will not do it willingly, you shall do 
it from constraint. He will cast you down. That 
He may exalt you in due time. When God suffers His 
children to be cast down, it seems as if He would at 
length desert them. ‘Therefore He says: Do not err 
on this account, and suffer yourself to be blinded; but 
be confident, since you have a sure promise that it is 
God’s hand and will. “Therefore you should not regard 
the time in which you are brought low, however long 
it may be. For though He has cast you down, He will 
yet lift you up. Casting all your care upon Him; for 
He careth for you. “These words are exceedingly 
precious. How could He have made them more sweet 
or tender? Why does He employ so great allurement? 
It is in order that no one may easily despond and give 
up his purpose. Therefore He gives us such consolation 
as this: God not only looks upon us, but also cares 
for us, and has a heartfelt regard for our lot. Hence, 
let all your cares go, and cast your burden on Him. 


He may, awhile still staying, 

His comforts keep from thee, 

And, on His part delaying, 

Seems to have utterly 

Forgotten and forsaken 

And put thee out of mind 

Though thou'rt by grief o'ertaken, 
No time for thee to find. 


Piva Vi NOUEBS: DAT WELCHE EOUVHER 231 


August 18 


Be sober, be vigilant; because your adversary, 
the devil, as a roaring lion, walketh about, seeking 
whom he may devour. J Pet. v. 6. 


* * * 


Here he gives us a warning and would open our 
eyes; and it would be well worthy that the text should 
be written in golden letters. Here you perceive what 
this life is, and how it is described, so that we might 
well wish that we were dead. We are here in the devil’s 
kingdom, just as a pilgrim, who arrives at an inn where 
he knows that all in the house are robbers. When he 
enters there he will arm himself in the best way he can 
devise, and will sleep but little; so are we now on earth, 
where the prince is an evil spirit, and has the hearts of 
men in his power, doing by them as he will. There- 
fore St. Peter would warn us to take heed unto ourselves, 
and act the part of a faithful servant, who knows the 
state of things here. Be vigilant, he says, not only 
as to the spirit, but also as to the body. For a vitiated 
body, prone to sleep when it eats and drinks itself full, 
will give the devil no opposition, though it belong even 
to those who have faith and spirit. Here observe 
especially that he says the devil goeth about. He does 
not pass before your eyes when you are armed against 
him, but looks out, before and behind you, within and 
without, where he may attack you. If he now meets 
you here, he will quickly return there, and attack you 
in another place. He employs every kind of cunning 
and art that he may bring you to fall. Let every one 
look to this. 


Rise, my soul, to watch and pray, 
From they sleep awake thee, 
Let ‘at last! the “evil day 
Suddenly overtake — thee; 

For the foe, well we know, 

Oft his harvest reapeth, 
While the Christian sleepeth. 


— — 


232 FIVE MINUTES DAILY WITH VEU GHB 


August 19 


Whom resist steadfast in the faith, knowing 
that the same afflictions are accomplished in your 
brethren that are in the world. I Pet. v. 9. 


* * * 


Sober you should be and vigilant; but to this end 
the body must be in a proper frame. Yet with all this 
the devil is not routed. The true sword is this, that 
ye be strong and firm in the faith. If you in heart 
grasp hold of the Word of God and maintain your hold 
by faith, the devil cannot gain the advantage, but will 
be compelled to flee. If he comes and would drive you 
into despondency because of sin, only seize hold of the 
Word of God that speaks of the forgiveness of sin, and 
venture yourself thereon. "hen will he be compelled 
quickly to let you alone. St. Peter says moreover: 
Knowing that the same afflictions are accomplished in 
your brethren that are in the world. ‘That is, be not 
surprised that you must meet opposition from the devil, 
but comfort yourselves, inasmuch as you are not alone, 
but there are others besides you who must endure such 
suffering, and reflect that you have your brethren to 
share with you in the strife. There now you have 
the Epistle in which you have sufficiently heard a truly 
Christian doctrine; in a masterly manner he has de- 
scribed faith, love, and the holy cross; and he instructs 
and warns us as to how we should contend with the 
devil. Here the Apostle has forgotten nothing which 
it is necessary for a Christian to know. 


Watch against the devil’s snares, 
Lest asleep he find thee; 

For indeed, no pains he spares 
To deceive and blind thee; 
Satan’s prey oft are they, 

Who are soundly sleeping 

And no good watch keeping. 


ERVBSMINUFTES DAILY WITH EUTHER +233 


———— 


August 20 


But the God of all grace, who hath called us 
into His eternal glory by Christ Jesus, after that ye 
have suffered a while, make you perfect, stablish, 
strengthen, settle you. “To Him be glory and do- 
minion for ever and ever. Amen. I! Pet. v. 10, 


TI 
* * * 


Here he (the Apostle) does what every faithful 
preacher should do; he not only takes care to feed the 
sheep, but also cares and prays- for them. He concludes 
with a prayer that God may give them grace and. 
strength that they may understand and retain the Word. 
But the God of all grace make you perfect, establish, 
strengthen, settle you. That is the wish with which he 
commits them to God, who alone bestows grace, and not 
a single grace, but all grace richly 1n one, who hath 
called us into His eternal glory by Christ Jesus. God 
has called you through Christ that you might have 
eternal glory, not through any merit of your own, but 
for Christ's sake. If you have Him, you have through 
faith, without merit of yours, eternal glory and salva- 
tion, which will prepare you, that you may be strong, 
grow, and stand, and that you may be able to accom- 
plish much. To this end He will strengthen and 
establish you, that you may be able to bear and suffer 
all. “To Him be glory and dominion for ever and ever. 
Praise 1s the sacrifice word that we as Christians should 
offer up to God. 


Yea, indeed, He bids us pray, 
Promising to hear us, 

E'er to be our Staff and Stay, 
Ever to be near us. 

Ere we plead, will He heed, 
Strengthen, keep, defend us, 
And deliv'rance send us. 


234. BIVE MINUTES’ DAILY WELFEEVUSEHER 


August 21 


Simon Peter, a servant and an apostle of Jesus 
Christ, to them that have obtained like precious 
faith with us through the righteousness of God 
and our Savior Jesus Christ. II Pet. i. 1. 


* * * 


Such is the subscription and the superscription of 
this Epistle, that we may know who writes it, and 
to whom he writes it, even to those who have heard 
the Word of God and abide in the faith. But what 
sort of a faith is this? In the righteousness (says he) 
which God gives. ‘Thus he grants justification to faith 
alone as St. Paul also in Romans i. In the Gospel is 
that righteousness revealed which avails with God and 
comes from faith; as it stands written: ‘The just shall 
live by faith." ‘Thus St. Peter would admonish them 
that they should be armed, and not let the doctrine of 
faith be torn away, which they have now apprehended 
and thoroughly known. And to this end he adjoins: 
through the righteousness of God and our Savior Jesus 
Christ, that he may separate from it all human right- 
eousness. For by faith alone are we righteous be- 
fore God; wherefore faith is called a righteousness of 
God, for with the world it is of no account; yea, it 
is even condemned. 


Since Christ hath full atonement made 
And brought to us salvation, 

Each Christian therefore may be glad 
And build on this foundation: 

Thy grace alone, dear Lord, I plead, 
Thy death my life now is indeed, 
For Thou hast paid my ransom. 


BIVEIMINUTES' DAILY) WITHILUTHER: 235 


August 22 


Grace and peace be multiplied unto you through 
the knowledge of God, and of Jesus our Lord. 


Ha Pet. 232; 
* * * 


This is the greeting usually prefixed to the Epistles; 
and it amounts to this: I wish you, in return for my 
service for you, to increase in grace and peace, and grow 
ever richer and richer in the grace which comes from 
the knowledge of God and the Lord Christ. But this 
is not to know God, that you should believe as the 
Turks, Jews, and devils believe, that God has created 
all things, or even that Christ was born of a virgin, 
suffered, died, and rose again; but this is the true knowl- 
edge, whereby you hold and know that God is thy God 
and Christ is thy Christ, which the devil and the false 
Christians could not believe. So that this knowledge 
is nothing else but a true Christian faith; for if you 
thus know God and Christ, you will then confide in 
them with your whole heart, and trust them in good and 
ill, in life and death. And here you perceive that St. 
Peter does not set himself particularly to write of faith, 
since he had already done that sufficiently in the First 
Epistle, but would admonish believers that they should 
prove their faith by good works; for he would not 
have a faith without good works, nor works without 
faith, but faith first and good works on and from faith. 
Therefore he says now also what follows. 


He's just 'fore God, and he alone, 

Who by this faith 1s living; 

This faith will be good works be known, 
'To God the glory giving; 

Faith gives thee peace with God above, 
But thou thy neighbor too wilt love, 

If thou art a new creature. 


236: FIVE MINWTES’ DAILY (WITHOUT ier 


August 23 


According as His divine power hath given unto 
us all things that pertain unto life and godliness, 
through the knowledge of him that hath called 
ussto, glory sand. virtue. M TE Per tas. 


* * * 


This is the first point, where Peter essays to describe 
what sort of blessings we have received through faith 
from God, even that to us (since we have known God 
by faith) there 1s given every kind of divine power. 
But what sort of power is it? It is such power as 
serves us toward life and godliness; that is, when we 
believe, then we attain this much, that God gives us 
the fullness of His power, which 1s so with and in us, 
that what we speak and work, it is not we that do it, 
but God himself does it. He is strong, powerful, and 
almighty in us, though we even suffer and die, and are 
weak in the eyes of the world. So that there is no 
power nor ability in us if we have not this power 
of God. But this power of God which is in us, 
St. Peter would not have so explained, as that we might 
make heaven and earth, and should work such miracles 
as God does. But we have the power of God within 
us so far as it is useful and necessary to us. ‘Therefore 
the Apostle adjoins and says, all things that pertain 
unto life and godliness; that is, we have such power of 
God that by it we are eminently favored with grace to 
do good and to live forever. Through the knowledge 
of Him that hath called us to glory and virtue. Such 
power of God, and such rich grace, comes from no other 
source but from this knowledge of God. Wherefore, 
since the calling is not of us, we should not exalt our- 
selves as though we had done it, but render to Him 
praise and thanksgiving, because He has given us the 
Gospel, and thereby granted us power and might against 
the devil, death. and all evil. 


Abiding, steadfast, firm, and sure, 
The teachings of the Word endure: 
Blest he who trusts this steadfast Word, 
His anchor holds in Christ, the Lord. 





FIVE MINUTES DAILY WITH LUTHER 237, 


August 24 


Whereby are given unto us exceeding great and 
precious promises: that by these ye might be par- 
takers of the divine nature, having escaped the cor- 
ruption that is in the world through lust. 


II Pet. i. 4. 
* * * 


St. Peter adjoins this, that he may explain the nature 
and method of faith. If we know Him as God, then do 
we have through faith that eternal life and divine 
power wherewith we subdue death and the devil. 
Though we see and grasp it not, yet is it promised to 
us. We really have it all, though it does not yet ap- 
pear, but at the last day we shall see it present before 
us. Here it begins in faith; though we have it not in 
its fullness, we have yet the assurance that we live here 
in the power of God, and sball afterward be saved 
forever. Whoever has this faith has the promise; 
whoever does not believe possesses it not, and must be 
lost forever. How great and precious a thing this 
is, Peter explains further, and says: That by these 
ye might be partakers of the divine nature, having 
escaped the corruption that is in the world through 
lust. This we have, he says, through the power of 
faith. that we should be partakers and have association 
or communion with the divine nature. But what is 
the divine nature? Is it eternal truth, righteousness, 
wisdom; eternal life, peace, Joy, happiness, and what- 
ever good one can name. Whoever then becomes a 
partaker of the divine nature, attains all this: that he 
is to live forever, and have eternal peace, delight, and 
joy, and is to be perfectly pure, just, and triumphant 
over the devil, sin, and death. As little as any one 
can take away from God, that He should not be eternal 
Life and Truth, just as little shall any one take it away 
from you. 


Jesus, Thy Words alone impart 
Eternal life, on these I live; 

Here sweeter comforts cheer my heart 
Than all the powers of nature give. 





238 FIVE MINUTES DAILY WITH LUTHER 





August 25 


And beside this, giving all diligence, add to your 
faith virtue; and to virtue knowledge. II Pet. 1. 5. 


* * * 


Here St. Peter takes up the admonition, that they 
should prove their faith by good works. Since such 
great blessing is bestowed upon you through faith 
(he would say), that you really have all that God is, 
do this besides: be diligent, and not sluggish; add to 
your faith, virtue; that is, let your faith break out before 
the world, so as to be zealous, busy, powerful, and 
active, and to do many works; let it not remain idle 
and unfruitful. You have a good inheritance and a 
good field, but see to it that you do not let thistles and 
weeds grow upon it. Discrimination or knowledge 
is, in the first place, that one should manifest an outward 
conduct, and the virtue of faith, 1n accordance with 
reason. For we should so far bridle and check the 
body, that we may be sober, vigorous, and fitted for 
good works; not that we should torture and mortify 
ourselves as some famous saints have done. For though 
God 1s likewise opposed to the sins that remain in the 
flesh, yet does He not require that for this reason you 
should destroy the body. Its viciousness and caprice 
you should guard against, but yet you are not to ruin. 
or injure it, but give it its food and refreshment that 
it may remain sound and in living vigor. In the sec- 
ond place, discrimination means that one should lead 
a life carefully exact, and act with discretion in regard 
to outward things, as food and things of that sort; 
that one should not act in these things unreasonably, 
and that he should give his neighbor no provocation. 


Holy Father! Thou hast taught me 

I should live to Thee alone; 

Year by year Thy hand hath brought me 
On through dangers oft unknown. 
When I wandered, Thou hast found me; 
When I doubted, sent me light; 

Still Thine arm has been around me, 
All my paths were in Thy sight. 


DISENO DESVIDAISYSWILELTIZEUW HERS 239 


August 26 


And to knowledge temperance; and to temper- 
ance patience; and to patience godliness. II Pet. 1. 


6. 
* * * 


Temperance is not only in eating and drinking, but 
it 1s regularity in the whole life and conduct, words, 
works, manners; that we should not live too expen- 
sively, and should avoid excess in ornament and 
clothing, that none come out too proudly and make too 
lofty a show. But in regard to this St. Peter will not 
fix any rule, measure, or limit. It is a thing not to be 
tolerated in Christendom, that men should require by 
laws that there be a common rule on temperance; for 
people are unlike one another; one is of a strong, an- 
other is of a weak nature; and no one in all things is at 
all times situated as another. Therefore every one 
should see to himself how he is situated, and what he 
can bear. And to temperance, patience. ‘This would 
St. Peter say: “Though you lead a temperate and dis- 
creet life, you are not to think that you shall live with- 
out conflict and persecution. For if you believe, and 
lead a good Christian life, the world will not let it alone; 
it must persecute and hate you, in which you must 
show patience, which is a fruit of faith. And to pa- 
ttence, godliness. “That is, that we in all our outward 
life, whatever we do or suffer, should so conduct our- 
selves that we may serve God therein, not seeking our 
own honor and gain, but that God alone may be glori- 
fied thereby; and that we should so demean ourselves 
that men may take knowledge that we do all for God's 
sake. 

Savior! I follow on, 

Guided by Thee, 

Seeing not yet the hand 
That leadeth me; 

Hushed be my heart and still, 
Fear I no further ill, 

Only to meet Thy will 

My will shall be. 


240% FIVE MINUTES"DAICN IWEITHSEURPBIBIS 


August 27 


And to godliness brotherly kindness; and to 
brotherly kindness charity. For if these things be 
in you, and abound, they make you that ye shall 
neither be barren nor unfruitful in the knowledge 


of our Lord Jesus Christ. II Pet. i. 7, 8. 
* * * 


In this St. Peter obliges us all to extend a helping 
hand one to another, like brethren, so that one should 
protect another, and none hate nor despise nor injure 
another. This is also an evident proof of faith, whereby 
we show we have the godliness of which he has spoken. 
And to brotherly kindness charity. Common love ex- 
tends to both friend and enemy, even to those who do 
not show themselves friendly and brotherly towards 
us. Thus St. Peter has here comprehended in few 
words whatever pertains to the Christian life, and what- 
ever are the works and fruits of faith: discretion, tem- 
perance, patience, a God-fearing life, brotherly love, 
and kindness to every one. 

If you do such works, then are you on the right path, 
then do you have a real faith, and the knowledge of 
Christ becomes active and fruitful in you. ‘Therefore 
see to it that you be not such as beat the air. Restrain 
your body, and act toward your neighbor even in such 
a manner as you know that Christ has done toward you. 


Thou are Thyself the Way, 

Thyself in me reveal; 

So shall I pass my life’s short day 
Obedient to Thy will; 

So shall I love my God, 

Because He first loved me, 

And praise Thee in Thy bright abode, 
‘Through all eternity. 


FIVE MINUTES DAILY WITH LUTHER 241 


August 28 


But he that lacketh these things is blind, and 
cannot see afar off, and hath forgotten that he 
was purged from his old sins. II Pet. i. 9. 


* * * 


Whoever has not such an assortment of the fruits of 
faith, gropes like a blind man here and there, rests in 
such a life that he knows not what his state is, has not 
real faith, and has of the knowledge of Christ nothing 
more than that he can say he has heard it. ‘Therefore 
he goes along and gropes like a blind man on the way, 
in an unconscious life, and has forgotten that he was 
baptized and his sins were forgiven him, and is un- 
thankful, and is an idle, negligent man, who suffers 
nothing to go to his heart, and neither feels nor tastes 
such great grace and blessing. This is the admonition 
which St. Peter gives to us who believe, to urge and 
enforce those works by which we shall evidence that 
the true faith is in us. And, besides, this ever remains 
true, that faith alone justifies; where this, then, is pres- 
ent, there works must follow. 


O Thou who wouldst not have 

One wretched sinner die, 

Who diedst Thyself, my soul to save 
From endless misery! 

Teach me my course to run, 

While yet I sojourn here, 

That when Thou comest on Thy throne 
I may with joy appear. 


242 FIVE MINUTES DAILY WITH LUTHER 


August 29 


Wherefore the rather, brethren, give diligence to 
make your calling and election sure: for if ye do 
these things, ye shall never fall. JJ Pet. i. 10. 


* * * 


The election and eternal foreknowledge of God is 
indeed in itself sure enough, so that man does not need 
to make that sure. ‘The calling is also effectual and 
sure. For whoever hears the Gospel, and believes 
thereon, and is baptized, he is called and saved. Since 
we then are also thereunto called, we should apply so 
much diligence (says Peter), that our calling and elec- 
tion may be assured with us also, and not only with 
God. This is such a mode of scriptural expression as © 
St. Paul uses, Eph. ii: “Strangers from the covenants 
of promise, having no hope, and without God in the 
world." For although there is no man, neither bad nor 
good, over whom God does not reign, since all creatures 
are His, yet Paul says he has no God, who does not 
know, love, and trust Him, although he has his being 
in God Himself. So here also, although the calling 
and election are effectual enough in themselves, yet with 
you it is not yet effectual and assured, since you are not 
yet certain that it includes you. Therefore St. Peter 
would have us prove such calling and election sure by 
good works. For if ye do these things, ye shall never 
fall. ‘That is, you are to stand fast, not stumble nor 
sin, but go onward thoroughly upright and active, and 
all shall go well with you. But if you would set it 
right by your reasonings, the devil will soon throw 
you into despair and hatred of God. 


May we Thy precepts, Lord, fulfill, 
And do on earth our Father’s will, 
As angels do above; 

Still walk in Christ, the living Way, 
With all Thy children, and obey 
The law of Christian love. 


FIVE MINUTES DAILY WITH LUTHER 243 


August 30 


For so an entrance shall be ministered unto you 
abundantly into the everlasting kingdom of our 
Lord and Savior Jesus Christ. II Pet. i. 11. 


* * * 


This is the way by which we enter the kingdom of 
heaven. Therefore no one should propose, by such 
dreams and reasonings concerning faith as he has in- 
vented in his heart, to enter therein. "D here must be a 
living, active, tried faith. God help us! How have 
our deceivers written, taught, and spoken against this 
text, yet whoever has even the least measure and only 
a spark of faith, shall be saved when he comes to die. 
If you would pry into this matter, and in this way 
attain such faith quickly and suddenly, you will then 
have waited too long. You are to understand well, 
that they who are strong have enough to do, although 
we are not to despair even of such as are weak, for it 
may indeed well happen that they shall endure, though 
it will be sorely and hardly, and will cost much striving. 
But whoever carefully sees to it in his life that faith 
is invigorated and made strong by good works, he shall 
have an abundant entrance, and with calm spirit and 
confidence go into that life to come, so that he shall 
die comfortably, despising this life, and with gladness 
hastening to life eternal. But those who would come 
in otherwise, shall not enter thus with joy; they shall 
not have such an abundant entrance, but it shall be 
narrow and a hard one, so that they tremble, and would 
rather their life-day should be in weakness than that 
they should die. 


Make me to walk in Thy commands— 
"Tis a delightful road; 

Nor let my head, or heart, or hands, 
Offend against my God. 


244° FIVE MINUTES DAILY WITH EP UATE 


August 3] 


Wherefore I will not be negligent to put you 

always in remembrance of these things, though ye 

"X know them, and be established in the present truth. 
IIS Pot tum 122 


* * * 


That is the same that we also have often said, al- 
though God has now let such a great light go forth 
through the revelation of the Gospel, so that we know 
what true Christian doctrine is, and see how all 
Scripture insists upon it, yet this light we are not to 
neglect but use, not only for doctrine, but for the 
sake of remembrance. For there is a twofold office in 
the Christian Church, as St. Paul says, Rom. xii: “He 
that teacheth (let him wait) on teaching; or he that 
exhorteth, on exhortation." To teach, is when any 
one lays down the ground of faith, and sets it forth 
to those who have no knowledge of it. But to admon- 
ish, or, as Peter here says, to put you always tn remem- 
brance of these things, is to preach to those who know 
and have heard the matter already, so that they are 
seized hold of and awakened, in order that they should 
not be heedless, but go onward and prosper. We are 
all beladen with the old sluggard load, with our flesh 
and blood, that chooses forever the byroad and keeps 
us forever subject to its load, so that the soul easily 
falls asleep. “Therefore we are ever to urge and shake 
it, as a master urges his servants, lest they become slug- 
gish. If we must pursue this course for our temporal 
support, how much more necessary it is in spiritual 
matters. 

O keep me watchful, then, and humble, 
And suffer me no more to stray; 
Uphold me when my feet would stumble 
Nor let me loiter by the way; 

Fill all my nature with Thy light, 

O Radiance strong and bright! 


FIVE MINUTES DAILY WITH LUTHER 245 


September 1 


Yea, I think it meet, as long as I am in this 
tabernacle, to stir you up by putting you in remem- 
brance; knowing that shortly I must put off this 
my tabernacle, even as our Lord Jesus Christ hath 
showed me. Moreover, I will endeavor that ye 
may be able after my decease to have these things 


always in remembrance. II Pet. i. 13-15. 
* * * 


St. Peter calls his body a tabernacle wherein the 
soul dwells. So St. Paul also speaks (II Cor. v.): ‘For 
we know that if our earthly house of this tabernacle 
were dissolved, we have a building of God, a house not 
made with hands, eternal in the heavens. . . . For we 
that are in this tabernacle do groan, being burdened; 
not for that we would be unclothed, but clothed upon, 
that mortality might be swallowed up of life." Also, 
‘Therefore we are always confident, knowing that 
whilst we are at home in the body, we are absent from 
the Lord." "There the Apostle Paul speaks of the body 
as a house, and makes two homes, and two sojourn- 
ings. So Peter speaks here of the body as a tabernacle 
wherein the soul rests. And Peter testifies of himself 
that he has become assured of eternal life, and to him 
God has shown beforehand when he should die. 
Peter now says, I will not only remind you with the 
living voice, but set such things also in writing, and 
charge you, through others, that you ever hold them in 
remembrance, through my life and after my death, and 
not let them go. 


Jerusalem, thou city fair and high, 

Would God I were in thee! 

My longing heart fain, fain to thee 
would fly. 

It will not stay with me; 

Far over vale and mountain, 

Far over field and plain, 

It hastes to seek its Fountain 

And quit this world of pain. 





246 FIVE MINUTES DAILY WITH LUTHER 


September 2 


For we have not followed cunningly devised 
fables, when we made known unto you the power 
and coming of our Lord Jesus Christ, but were 
eye-witnesses of His majesty. For He received 
from God the Father honor and glory, when there 
came such a voice to Him from the excellent glory, 
This is My beloved Son, in whom I am well 
pleased. And this voice which came from heaven 
we heard, when we were with Him in the holy 
mount. JJ Pet. i. 16-18. 


"ox * * 


'There St. Peter touches upon the history written in 
the Gospel, Matt. xii., how Jesus took to Himself three 
of His disciples, Peter, James, and John, and led them 
aside up into a high mountain, and was glorified before 
them, and His face shone like the sun, and His clothing 
‘was white as the light, and there appeared to Him 
Moses and Elias, who spoke with Him, while a light 
cloud overshadowed them, and a voice out of the cloud 
said, ““This is My beloved Son, in whom I am well 
pleased; hear ye Him." When the disciples heard that, 
they fell on their faces, and were very much afraid. 
But Jesus went to them, roused them up, and said, 
Stand up, be not afraid; then they lifted up their eyes, 
and saw no one but Jesus only; when they went down 
from the mountain He charged them that they should 
tell no one of this sight till He arose from the dead. 
So St. Peter would now say, that which I preach to you 
of Christ and of His coming, this Gospel that we preach, 
we have not devised or yet imagined, nor taken it from 
cunning fabulists who know how to speak brilliantly 
of all things (such as at that very time the Greeks were), 
such we have not listened to, nor have we followed 
them; that is, we preach not what is from the hands 
of men, but are sure that it is of God. 


Within Thy temple when they stand, 
To teach the truth as taught by Thee, 
Savior, like stars in Thy right hand, 
Let all Thy Church’s pastors be. 





FIVE MINUTES DAILY WITH LUTHER 247 


September 3 


We have also a more sure Word of prophecy; 
whereunto ye do well that ye take heed, as unto a 
light that shineth in a dark place, until the day 
dawn, and the day-star arise in your hearts. 


IIEPer rero 
* * * 


This now is what Peter says: We have such a Word 
of prophecy as is sure in itself; see to it only that it be 
sure to you and you do well in paying heed to it. As 
though he would say: It will be a thing of necessity 
to you to hold firmly by it; for it is in regard to the 
Gospel as though one were imprisoned in the house, 
in the midst of the night, when it was stock dark. Then 
it were a matter of necessity that one should kindle a 
light, till the day came when he could see. Eminently 
such is the Gospel in the midst of the night and dark- 
ness, for all human reason is mere error and blindness, 
while the world is even nothing else but a kingdom of 
darkness. In this darkness has God now kindled a light, 
even the Gospel, whereby we may see and walk, while 
we are on the earth, till the morning dawn comes and 
the day breaks. ‘Thus this text is also strongly against 
all human doctrine; for since the Word of God is the 
light in a dark and gloomy place, it follows that all 
besides 1s darkness. “Therefore look not to this, how 
gifted those men are with reason who teach any other 
doctrine, however grandly they put it forth; if you 
cannot trace God’s Word in it, then be in no doubt 
as to its being mere darkness. Wherefore since they 
have not the light, neither would receive it, they must 
remain in darkness and blindness. For the light teaches 
us all that which we ought to know and what is neces- 
sary to salvation—a thing which the world by wisdom 
. and reason knows not. And this light we must still 
have and depend upon, even to the last day, 


In these last days of sore distress 
Grant us, dear Lord, true steadfastness, 
That pure we keep till life is spent, 
Thy Holy Word and Sacrament. 


248° FIME MINUTES/DAILY WIIHEEUTEBR 


September 4 


Knowing this first, that no prophecy of the 
Scripture is of any private interpretation. For the 
prophecy came not in old time by the will of man; 
but holy men of God spake as they were moved by 
the Holy *Ghosts1 WI Pet Z 0S 


* * * 


Here Peter refers to the matter of false doctrine: 
Since you know this, he says, that we have the Word 
of God, abide therein, and suffer yourselves not to be 
drawn from it by others that teach falsely, though they 
come and give forth that they have the Holy Spirit. 
For this you should know first of all, that no prophecy 
of the Scripture is of any private interpretation; by 
this be directed, and do not think that you shall explain 
the Scripture by your own reason and wisdom. In this 
the private interpretation of the Scripture by all the 
fathers is thrown down and rejected, and it is forbidden 
to build on such interpretation. Peter has forbidden 
you to explain it of yourself at all. “The Holy Spirit 
will explain it Himself, or it shall remain unexplaine 1. 
Thus Peter attacks even the boldest and best teachers; 
wherefore we should rest assured that none 1s to be be- 
lieved who set the Scripture forth where he of himself 
opens and explains it. For there can be no true sense 
obtained by private interpretation. Thus this is the 
first chapter, wherein St. Peter has first. of all taught 
us what those really good works are whereby we must 
give proof of our faith. In the second place, that no 
man in Christendom should preach anything but God's 
Word alone. Now there follows a just admonition, 
which Christ and Paul and all the Apostles have also 
given, that each should look out for himself and guard 
against false teachers. 


Those haughty spirits, Lord, restrain, 

Who o’er Thy Church with might would reign, 
And always setting forth something new, 
Devised to change Thy doctrine true. 


PIV es NUNOTES DAIZY! WITH LUTHER 249 


September 5 


But there were false prophets also among the 
people, even as there shall be false teachers among 
you, who privily shall bring in damnable heresies, 
even denying the Lord that bought them, and bring 
upon themselves swift destruction. II Pet. uw. 1. 


* * * 


This is what St. Peter would say: All prophecy 
must proceed from the Holy Spirit, even to the end of 
the world, just as it has gone forth from the beginning 
of the world, so that nothing shall be preached but what 
is God's Word. Yet it has ever so happened that close 
upon the true prophets and Word of God there have 
been false teachers, and so also it shall continue. Who 
privily shall bring in damnable herestes: sects, or states 
and orders. He calls them damnable, because whoso- 
ever is persuaded into them is already lost. “These shall 
they secretly bring in, he says, not that they shall 
preach that the Gospel and the Holy Scriptures are false, 
but these names, God, Christ, faith, church, baptism, 
sacrament, they shall still hold and suffer to continue. 
But under these names they bring forward and set up 
something of another sort. ‘Therefore, St. Peter says, 
there shall come high schools, doctors, priests, and 
monks and all classes of men, who shall bring in ruin- 
ous sects and orders, and shall lead the world astray by 
false doctrines. Even denying the Lord that bought 
them. See how admirably St. Peter expresses it. “They 
deny the Master, he says, who has bought them. And 
bring upon themselves swift destruction. That is, their 
condemnation shall quickly overtake them; although 
it is plain that God forbears long, yet He will come 
soon enough. ‘The longer they thus continue, the more 
terrible is death to them; for death can never be sub- 
dued, till sin and an evil conscience have been taken 
away. So will their condemnation come upon them 
hastily, so that they must abide in eternal death. 

Thine honor rescue, Christ our Lord! 
Hear Zion’s sighs, and help afford! 
Destroy the wiles of mighty foes, 
Who now Thy Word and truth oppose. 


—— 


250 FIVE MINUTES DAILY WITH LUTHER 





September 6 


And many shall follow. their pernicious ways; 
by reason of whom the way of truth shall be evil 
spoken of. JI Pet. ii. 2. 


* * * 


It may be seen before our eyes, that it has come to 
pass just as St. Peter first declared. "There has been not 
a father or mother who has not wished to have a priest, 
monk, or nun from among their children. Thus one 
fool has made another; for when people have seen the 
misfortune and misery that are found in the marriage 
state, and have not known that it is a safe estate, they 
have wished the best for their children, to help them 
to a happy life and freedom from wretchedness. By 
reason of whom the way of truth shall be evil spoken 
of. This, too, is a thing that may be seen before our 
eyes. ‘Io blaspheme is to libel, damn, and curse; as 
when one condemns the Christian estate as error and 
heresy. If one now should preach and say that their 
course is against the Gospel, because they lead men away 
from faith to works, then they go about and cry, ““Thou 
art cursed, thou leadest the world astray." And they 
blaspheme even yet more in perverting what Christ has 
said and saying no to it. As when they, out of that 
which Christ has bidden, make nothing but a story, so 
that they forbid what Christ would have left free, and 
make that sin which He makes none, besides condemn- 
ing and burning whoever preaches against it. The way 
of truth is a well ordered life and walk, in which there 
is no fraud nor hypocrisy. 


Do Thou Thyself for us Thy children fight, 
Withstand the devil, quell his rage and might, 
Whate’er assails Thy members left below, 
Do Thou o’erthrow. 


HIVE MINUTES DAILY WITH LUTHER 251 


September 7 


And through covetousness shall they with 
feigned words make merchandise of you: whose 
judgment now of a long time lingereth not, and 
their damnation slumbereth not. II Pet. ii. 3. 


* * * 


This is specially the way of all false teachers, that 
they preach from avarice, that they may fill their belly. 
It is all of it done merely for gold. But if any one 
really preaches faith, that does not bring 1n much gold; 
for then all pilgrimages, indulgences, cloisters, and mon- 
asteries, to which more than, half the wealth of the 
world has been devoted and given, must cease. But how 
| do they act to get the gold into their own hands? 
With feigned words make merchandise of you. For they 
have selected the Word by which they make money 
of the people, as when they say, "If you give the dear 
Virgin, or this or that saint, so many hundred florins, 
you.do a most excellent good work, and merit so much 
indulgence and forgiving of sin, and ransom as many 
souls from purgatory.’ This and the like are just 
carefully feigned words, to the end that they may 
shave us of our gold; for in all this there 1s really no 
desert, nor grace, nor blotting out of sin. Still they 
explain the noble words of Scripture, all of them, in 
such a way, that they may traffic with them for gold. 
They shall not drive this on at length. Whose judg- 
ment now of a long time lingereth not, and their dam- 
nation slumbereth not. ‘Their sentence and condemna- 
tion shall fall upon them. Even now 1t goes forth; they 
shallınot: escaperit, ias: St. Paul says (4I Tir ut, 3)% 
“For their folly shall be manifested unto all men." God 
grant that they may be converted and come out from 
their dangerous state when they hear and understand 
it. Thus St. Peter has attempted to describe the shame- 
ful, godless life that was to succeed after the genuine 
doctrines of the Gospel, which the apostles preached. 

Destroy their counsels, Lord our God, 
And smite them with an iron rod, 
And let them fall into the snare 
Which for Thy Christians they prepare. 


252 FIVE MINUTES. DAILY WILFARUTBERE 


September 8 


For if God spared not the angels that sinned, 
but cast them down to hell, and delivered them 
into chains of darkness, to be reserved unto judg- 
ment. II Pet. it. 4. 


* * * 


By these words St. Peter terrifies those who live so 
gay and secure as we see those do who cleave to that 
which the Pope has enacted, being so confident. and 
shameless that they would tread every one under foot. 
Therefore he would say this much: Is it not great pre- 
sumption on their part that they go on so eagerly, and 
would bring everything to pass by their own head, as 
though God should yield to them, and spare them, who 
yet spared not the angels? As though he would say: 
These examples should justly terrify even the saints 
when they see such a severe sentence, that God has not 
spared those high spirits and noble beings who are far 
more learned and wise than we, but has thrust them 
into chains of darkness. ‘To such severe sentence and 
condemnation He has ordained them, that they are held 
bound and imprisoned, and cannot flee away out of the 
hands of God, since they have been cast into outer dark- 
ness, as Christ says in the Gospel. And here St. Peter 
shows that the devils have not yet their final punish- 
ment, but still go about in a hardened, desperate state, 
and look every moment for their judgment, just as a 
man that is condemned to death is perfectly desperate, 
hardened, and more and more wicked. But their punish- 
ment has not yet overtaken them, but they are now only 
bound and reserved for it. This is the first example. 


Lord, on that day, that wrathful day, 
When man to judgment wakes from clay, 
Be Thou the trembling sinner’s stay, 
Though heaven and earth shall pass away. 


PiViPMINGUIPES DAILY WITH LUTHER 253 


September 9 


And spared not the old world, but saved Noah 
the eighth person, a preacher of righteousness, 
bringing in the flood upon the world of the un- 


POUL ele Pet. iti). 
* * * 


This is, moreover, a fearful example, such indeed 
that there 1s not a more bitter one in the Scripture. 
Even one who is strong in faith might almost despair 
in view of it. For when such language and such a sen- 
tence go to a man's heart, and he thinks of it, that so 
he too ought to die, he must tremble and despond, if 
he is not well prepared, since among so many in the 
whole world, no one but these eight only were saved. 
But how bave they deserved it, that God by such a 
severe sentence should have drowned all, one with 
another, in one mass, husband and wife, master and 
servant, young and old, beast and bird? Because they 
led such a wicked life. Noah was a pious man and a 
preacher of righteousness, and had already lived five 
hundred years, before the flood, when God commanded 
him to build an ark, on which he wrought a hundred 
years thereafter; and he led throughout a uniformly 
godly life. But the people laughed at him, and were 
only so much the more obstinate and foolish. But 
what the sin was for which God destroyed the world, 
the text of Gen. vi. tells us; that the children of God, 
that is, those who came of holy parents, and were in- 
structed and brought up 1n the faith and in the knowl- 
edge of God, sought after the daughters of men, since 
they were fair, and took them for wives whom they 
would. Thereafter they came from this to be powerful 
tyrants, who did everything that they chose after their 
own caprice; wherefore God punished the world and 
destroyed it by the flood. 


O Jesus Christ, do not delay, 

But hasten our salvation! 

We often tremble on our way 

In fear and tribulation. 

Then hear us when we cry to Thee; 
Come, mighty Judge, and make us free 
From every evil. Amen! 


254 FIVE MINUTES DAILY WITH LUTHER 


September 10 


And turning the cities of Sodom and Gomorrah 
into ashes, condemned them with an overthrow, 
making them an ensample unto those that after 
should live ungodly. II Pet. ii. 6. 


* * * 


This is the third example drawn from the destruc- 
tion of those five cities (Gen. xix.). Whereof also the 
prophet Ezekiel speaks, in chapter 16, addressing the 
city of Jerusalem: ‘Behold, this was the iniquity of 
thy sister Sodom, pride, fulness of bread, and abun- 
dance of idleness was in her and in her daughters, 
neither did she strengthen the hand of the poor and 
needy. And they were haughty and committed abomi- 
nation before Me; therefore I took them away as I saw 
good." For Sodom was a land, like the garden of the 
Lord, as Moses says, and a rich mine of costly oil, and 
wine and all things, so that every one would think: 
Here dwells God. For this they were secure, and led 
such a shameful life as Moses has written of. Such 
sin breaks out only where there is an assurance that 
they have enough to eat and drink and to spare, and 
idleness is joined therewith; just as we still see, that 
the richer cites are the more shamefully do men live in 
them; but where there is hunger and trouble, there 
the sins are so much the fewer. Therefore God per- 
mits, in regard to those that are His, that their educa- 
tion should be severe, that they may remain pure. These 
are the three fearful examples whereby St. Peter 
threatens those that are godless. 


Lord, Thee I seek:—-I merit naught, 
Yet pity and restore me; 

Be not Thy wrath, just God, my lot, 
Thy Son hath suffered for me. 


FEVELMINUTES DAILY: WITH-LUTHER. 255 


September 11 


And delivered just Lot, vexed with the filthy 
conversation of the wicked: (For that righteous 
man dwelling among them, in seeing and hearing, 
vexed his righteous soul from day to day with their 
unlawful deeds.) II Pet. ii. 7, 8. 


* * * 


Was it not a great aggravation that tbey not only 
rushed publicly and shamelessly into whoredom and 
adultery, but into such sins as may not be mentioned— 
insomuch that they did not even spare the angels who 
came to Lot, and they rushed on thus in their course, 
both young and old, in all the corners of the city! 
Against this, righteous Lot had daily preached and 
warned them, but all in vain, except that he is vexed 
by them, since he must stand still and cannot smooth 
over the evil, just as is the case with us now, for 
there is no more hope to reform or help this griveous 
course of life that the world leads. (For that righteous 
man dwelling among them, in seeing and hearing, vexed 
his righteous soul from day to day with their unlawful 
deeds). Here Peter describes the cross which this holy 
man must have borne, while he preached to the people 
and brought up his daughters in faith; and so it is 
accounted toward him by God. 


Fight the good fight 

With all thy might; 

Christ is thy strength, and 
Christ thy right: 

Lay hold on life, and it shall be 

Thy joy and crown eternally. 


256. ‚EIVEIMINUTES’DAILYEWTEHDEIFEHERE 


September 12 


The Lord knoweth how to deliver the godly out 
of temptations, and to reserve the unjust unto the 
day of judgment to be punished; but chiefly them 
that walk after the flesh in the lust of uncleanness 
and despise government. Presumptuous are they, 
self-willed; they are not afraid to speak evil of 
dignitiess Wis Petaun Od. 


Ok * * 


If God spared not the young new world (says the 
Apostle), how much more severely and fearfully will 
He now punish those to whom the Gospel has been 
revealed and preached, and before which no such great 
light has arisen; as Christ also declares (Matt. xi.): 
“And thou, Capernaum, which art exalted unto heaven, 
shalt be brought down to hell: for if the mighty works 
which have been done in thee, had been done in Sodom, 
it would have remained until this day. But I say unto 
you, that it shall be more tolerable for the land of 
Sodom in the day of judgment, than for thee.’’ But 
all threatening is in vain—the godless will not turn. 
But chiefly them that walk after the flesh in the lust 
of uncleanness and despise governments. He cails kings, 
princes, and lords, and all civil magistracy, govern- 
ments. Wherefore this is St. Peter’s meaning: that they 
should be subject and obedient to civil magistracy; as 
the sword is introduced by God's ordinance, therefore 
they should fear. 


Thine honor rescue, Christ, our Lord! 
Hear Zion’s sighs, and help afford; 
Destroy the wiles of mighty foes, 
Who now Thy Word and truth oppose. 


EINESNHNUTES DAICY WITH LUTHER . ‚257 


September 13 


Whereas angels, which are greater in power and 
might, bring not railing accusation against them 
before the Lord. But these, as natural brute 
beasts, made to be taken and destroyed, speak evil 
of the things that they understand not; and shall ut- 
terly perish in their own corruption. JI Pet. u. 11, 


"rae 
* * * 


They are not afraid to speak evil of angels, whereas 
angels, which are greater in power and might, bring 
not railing accusation against them before the Lord. 
They ought to tremble at reviling against dignities; 
yet they are unaffrighted and presumptuous in regard 
to it, and they revile with all zeal and recklessness. If 
even the strongest angels cannot endure judgment 
against themselves from the Lord, how then will these 
wretched people endure it? 

Unreasonable brutes, Peter calls them, as though 
they had within them not a spark of anything that 
smacked of spirit, performed no. spiritual duty re- 
quired of them, but lived like the fool, and became 
effeminate through a carnal life. But in that he says 
they are naturally born to be taken and destroyed, it 
may be understood in a two-fold manner: first, as of 
those that take and destroy, such as the wolf, lion, bear, 
the sparrow-hawk and eagle—so these grasp to them- 
selves, and tear away from others all they can, goods 
and honor. Secondly, of those that shall be taken, 
crushed, and destroyed at the judgment of the last day. 


That day of wrath, that dreadful day, 
When heav’n and earth shall pass away! 
What power shall be the sinner’s stay? 
How shall he meet that dreadful day? 


258 „FIVE MINUTES DAILY WITH IG Geek 
September 14 


And shall receive the reward of unrighteousness, 
as they that count it pleasure to riot in the day- 
time. Spots they are and blemishes, sporting 
themselves with their own deceivings while they 
feast with you. II Pet. ii. 13. 


* * * 


As they that count it pleasure to riot in the daytime. 
They think if they only live well, and have good times, 
then they bave enough of all things, and are right well 
off; this can be easily traced from their spiritual claim, 
when they say that whoever touches them as to their 
property or their body, is the devil. “They themselves 
cannot deny this, that their whole system is framed 
to this end, that they may have lazy and idle times, 
and all that can suffice them. They will lade them- 
selves with no trouble or labor, but every one must 
make and devote enough for them. God has com- 
manded all men that they should eat their bread by 
the sweat of their brow, and he has imposed trial and 
anxiety upon all. Meanwhile, these young masters 
would slip their heads out of this noose, and busy 
themselves with kisses. Spots they are and blemishes. 
The true Christian life develops from faith, serves every 
one in love, bears the holy cross. But these have, in 
place of the cross, lust and luxury; instead of love to 
their neighbor, they seek their own interest. “They are 
nothing but the spots and stains which Christianity 
must have as its shame and derision. 


Hasten, O sinner, to be blest, 
And stay not for the morrow’s sun, 
For fear the curse should thee arrest 
Before the morrow is begun. 


BIMEtMING EES DAILY WITH LUTHER 259 


—. September 15 


Having eyes full of adultery, and that cannot 
cease from sin; beguiling unstable souls; a heart 
they have exercised with covetous practices; cursed 


ehildren. IE Pet. à 14, 
* * * 


Why does St. Peter say, not that they are adulter- 
ers, but that they have eyes full of adultery? It is 
as much as though he would say, They think continu- , 
ally on nothing but fornication, and can never restrain 
their roguery, nor be satisfied and quiet. This is the 
cause of their gluttony and revel, so far as they can 
push it. Beguiling unstable souls. “They allure and 
draw light-minded and unstable souls, who are without 
faith, to imagine that everything is spiritual; and all 
is shaped to this end, that men may think that in that 
estate every one shall have enough, and good times 
besides, and, moreover, that he shall reach heaven. And 
yet, it is all done to this end, that they may fill their 
bodies and their pocketbooks. A heart they have exer- 
cised with covetous practices. St. Peter says not, they are 
covetous, but they have a heart penetrated with covet- 
ousness, and especially exercised therein. All that this 
class practices and pursues is simple, pure covetousness. 
Cursed children. They are subject to the curse of God, 
so that before God they have no favor or salvation, 
and only become more wicked from day to day, and 
continually, also, greater blasphemers of God; so that 
they surely lade themselves full enough with the wrath 
and terrible judgment of God. 


Delay not, delay not, the hour is at hand; 

The earth shall dissolve, and the heavens shall fade; 

The dead, small and great, in the judgment shall 
stand; 

What power then, O sinner, shall lend thee its aid? 


260. BIVE MINUTES DAIEY WLLHUPDUIDOUPERS 


September 16 


Which have forsaken the right way, and are 
gone astray, following the way of Balaam, the son 
of Bosor, who loved the wages of unrighteousness. 
IePeranımele: 

* * * 


They should have taught the right way: how we 
must cleave to Christ, and come to God by faith, and 
through love to our neighbor; and thereafter bear the 
holy cross, and endure whatever meets us therefor. But 
they lead the people away from faith to their own 
works, which are not such as are of use to their neigh- 
bor. Following the way of Balaam, the son of Bosor, 
who loved the wages of unrighteousness. Here St. 
Peter brings in an illustration from Numbers xxii.-xxiv. 
Although God gave Balaam His Word in his mouth, 
and he was forced to rise up to bless and glorify the 
children of Israel, yet the prophet afterward gave Balak, 
the king of the Moabites, counsel how he should man- 
age with God’s people, although he might not curse 
them and overcome them by power-—so that they sinned 
against God. ‘Then the king sets up an idol, Baal-Peor, 
and causes that the Moabite women, daughters of lords 
and princes, should ensnare the people to themselves to 
sacrifice to their gods; and when they had brought 
them to themselves, they made supplication to the idol 
with meats and drinks, and committed sin with the 
women. Then was God angry and commanded the 
chief of the people to be hanged on the gallows. Such 
was this prophet Balaam’s advice for the sake of gold. 
Thus Peter compares especially these false teachers to 
the prophet Balaam, since they, even like Balaam, purely 
for the sake of gold, set up such idolatry and ruined 
souls, 


Destroy their counsels, Lord our God, 
And smite them with an iron rod, 
And let them fall into the snare 

Which for Thy Christians they prepare. 


FIVE MINUTES DAILY WITH LUTHER 261 





September 17 


But was rebuked for his iniquity: the dumb ass 
speaking with man’s voice, forbade the madness of 
the prophet. II Pet. ii. 16. 


* * * 


.Now the dumb beast of burden, the ass, signifies 
the people that lets itself be bridled and ridden, and 
goes as 1t 1s led, like the ass, who was forced and beaten 
cruelly when he went out of the way into the ditch, 
and must neither give place before the angel in the 
way, nor turn aside, and so must fall down. In the 
same way have these seducers: also urged on the people, 
until they have become sensible that it is a thing not to 
be endured, that they are being unfairly dealt with and 
that their teachers wish to turn them aside from the 
way. The harshness has been so gross whereby they 
have troubled the people, that at length God has opened 
our lips and given words into our mouths, so that even 
the children speak of it; whereby their folly 1s made 
plain, so that they must be ashamed. We may say to 
them: We know that in times past you have preached 
the Word of God; but now you have become fools, 
and are possessed by avarice. What wonder that now 
the common people have been roused and impelled by 
God to speak the truth, who have been burdened and 
oppressed like a dumb beast of burden. 


That Thou art with us, loud proclaim, 
Who put'st our enemies to shame, 
Dost all their haughtiness suppress. 
And help Thine own in their distress. 


262 FIVE MINUTES DAILY WITH LUTHER 


September 18 


These are wells without water, clouds that are 
carried with a tempest; to whom the mist of dark- 
ness is reserved forever. II Pet. iu. 17. 


* * * 


Peter here says that they are wells without water, 
and clouds driven about by the whirlwind; tbat is, 
they make great show, and have nothing beside. They 
are like the dry, false, and exhausted wells, although 
they have the name and title of being true wells. For 
Scripture calls those who teach, wells, as the ones from 
whom should flow that wholesome doctrine by which 
souls are to be quickened. To this office are they 
anointed and set apart. But what do they do? Noth- 
ing, as a general thing; for they have nothing else but 
just the bare name, just as they are called shepherds, 
and yet are wolves. Besides, they are the clouds which 
the wind drives about—not like the thick, black, and 
lowering clouds which are wont to give us rain, but 
like those fleecy ones which move about and fly in the 
air, and are very light, which the wind drives wher- 
ever it will, after which no rain can follow. So our 
teachers also sweep about and move high in Christen- 
dom, like the clouds in heaven, but let themselves be 
driven about wherever the devil chooses, to whom they 
are ready to yield in all kinds of lusts. But yet they 
preach not a Word of God, like true teachers and 
preachers, who are called clouds in Scripture. To whom 
the mist of darkness ts reserved forever. They live now 
at their ease, and things go with them just as they 
themselves would have them. But there shall come an 
eternal darkness upon them, although they do not be- 
lieve nor apprehend it. 


Guide me, O Thou great Jehovah, 
Pilgrim through this barren land; 
I am weak, but Thou art mighty, 
Hold me with Thy powerful hand: 
Bread of heaven, 

Feed me till I want no more! 


Biv MINUTES DAILY: -WETEE-LUSTHER 263 


September 19 


For when they speak great swelling words of 
vanity, they allure through the lusts of the flesh, 
through much wantonness, those that were clean 
escaped from them who live in error. II Pet. ii. 18. 


* * * 


If you ask how. they may be called wells without 
water, and clouds without rain, while they yet preach 
throughout the whole world, St. Peter answers: They 
rain and preach, alas! altogether too much; but they 
are only vain, swollen, and puffed-up words, by which 
they blow the poor people's ears full, so that men think 
it is something fine; and yet it is nothing but show. 
They allure through the lusts of the flesh, through much 
wantonness, those that were clean escaped from them 
who live in error. This is what these wells and teach- 
ers do, so that they who were almost escaped must fall 
into the snare of wickedness, and for the first time be 
truly captured. A child that has been baptized, rescued 
from all sins, snatched from the devil, and set out from 
Adam into Christ, when he comes to reason is soon 
entangled and led away into error. Men should be 
taught of faith and love, and the holy cross, while our 
clergy go their own way, throw up their work whereby 
these persons fall back again into error, even though they 
had escaped it. But how does this come to pass? 'T'hus: 
. In that by guile they allure the people to the lust of the 
flesh. Here you clearly see that Peter speaks of none 
other than teachers who bear rule in Christendom, 
where men are baptized and believers—for among the 
Turks and heathen, no one has so escaped; it is only 
among Christians, where they have the chance to lead 
souls astray, and bring them into the snare of the devil. 


O that the Lord would guide my ways, 
To keep His statutes still! 

O that my God would grant me grace 
To know and do His will! 


264 FIVE MINUTES DAILY WITH LUTHER: 


September 20 


While they promise them liberty, they them- 
selves are the servants of corruption: for whom a 
man is overcome, of the same is he brought in 
bondage. For if after they have escaped the pollu- 
tions of the world through the knowledge of the 

_Lord and Savior Jesus Christ, they are again en- 
tangled therein, and overcome, the latter end is 
worse with them than the beginning. II Pet. 19, 


20. \ 
* * * 


There Peter shows why they.are the servants of 
corruption. To confess Christ is to know what he is, 
even our Savior, who forgives us our sins from pure 
grace. By this confession we escape the vice and come 
out from the pollution of the world. But though they 
should already have been delivered from sin in bap- 
tism, they shall afterwards be plunged therein, for 
that they have again gone from faith to their own 
works. For where there is no faith, the Spirit is absent; 
but where the Spirit is absent, there is nothing but 
flesh, so that there can be nothing at all that is pure. 
So has it come to pass hitherto in regard to Christianity. 
Rome first heard the pure Gospel, but afterward went 
back and fell away to human doctrines, until even 
upon herself all abominations have come up; so that 
her last end has become worse than her first, in that she - 
is now far more hopeless in her heathenism than she 
ever was before she heard the Word of God. 


Assist my soul, too apt to stray, 
A stricter watch to keep; 

And should I e’er forget Thy way, 
Feed me till I want no more! 


ERVSSVINUSDES DAILY WOE LUTHER . 265 


September 21 


For it had been better for them not to have 
known the way of righteousness, than, after they 
have known it, to turn from the holy command- 
ment delivered unto them. II Pet. ii. 21. 


* * * 


Here Peter speaks especially of teachers, by whom 
the people have been shamefully mistreated. ‘The people 
have, indeed, had warning enough, but they have not 
minded it, they did not lay hold of the Gospel, but by 
their lives have deserved such anger of God. It is not 
such a trifling matter of sport that one must laugh at 
it, but of such seriousness that the heart should fear 
and tremble on account of it. “Therefore we should 
lay hold upon it with seriousness, and pray that God 
would turn away from us His anger and such plagues. 
For this calamity does not come unforseen, but it is 
sent by God as a punishiuent, as St. Paul says: “Since 
they have not received the love of the truth, that they 
might be saved, therefore shall God send upon them 
strong delusion so that they shall believe a lie" (II 
Thess. .). For had the punishment gone so far only 
that none but the false teachers were lost, it would have 
been a small thing; but they have had the rule and car- 
ried all the world with them to hell. ‘Therefore, in 
regard to the evil, we are to take no counsel except to 
apprehend the matter in godly fear and humility, con- 
fess our guilt, and pray God to turn away the punish- 
ment from us. 


Though I have grieved Thy Spirit, Lord, 
His help and comfort still afford; 

And let me now come near Thy throne, 
To plead the merits of ‘hy Son. 


266 FIVE MINUTES DAILY WITH LUTHER. 


September 22 


But it is happened to them according to the true 
proverb, The dog is turned to his own vomit 
again; and the sow that was washed, to her wal- 
lowing in the mire. II Pet. ii. 22. 


* * * 


This proverb St. Peter has taken out of the book of 
Proverbs, chapter 26, where Solomon says, “A man 
who repeats his follyıis like the dog who turns again 
to his vomit." By baptism they have thrown off 
unbelief, and have been washed from their polluted life, 
and have entered upon a pure life of faith and love, 
while they fall off from it again to unbelief and their 
own works, and defile. themselves again in the dirt. 
We are not to make this proverb bear on works; for 
little is accomplished by one's saying, "Henceforth I 
shall be chaste, meek, and patient," for though you may 
awhile conceal the mischief in your heart, yet at last 
it comes out. But if you will be pious, pray God 
that He will give you a real faith, and see to it that 
you forsake your unbelief. When you shall then have 
attained faith, good works shall afterwards take care 
of themselves, so that you will live purely and chastely, 
even though you should secure yourself by no other 
means, 

Will ye let Him die in vain? 
Crucify your Lord again? 

Why, ye ransomed sinners, why 
Will ye slight His grace, and die? 


ERVTZINUNUTTES DAIRY WITTE LUTHER 267 


September 23 


This second epistle, beloved, I now write unto you; 
in both which I stir up your pure minds by way 
of remembrance: that ye may be mindful of the 
words which were spoken before by the holy 
prophets, and of the commandment of us the 
apostles of the Lord and Savior. II Pet. wt. 1, 2. 


* * * 


Here St. Peter comes to us again, and warns us in 
this chapter to be prepared, and look every moment 
for the last day. And so he says in the first of it, that 
he has written this Epistle, not in order to lay down 
a ground of faith, which he had done before, but to 
awaken, remind, arrest, and urge them not to forget 
the same, and to abide in the clear view and under- 
standing which they have of a true Christian life. For 
it 1s the preacher's office, as we have said often, not only 
to teach, but also continually to admonish and restrain. 
For since our flesh and blood ever clings to us, God's 
Word must be stronger in us, that we may not give 
room to the flesh, but strive against it, and gain the 
upper band of it. 


Drive away the gloomy night 

Of erroneous reflection; 

Quench all thoughts that are not right, 
Hold my reason in subjection: 

Grant that I from Thee with yearning 
Wisdom may be always learning. 


268 RIVE) MINUTES! DAILY, WEDEPSISUSBEDSIC 


September 24 


Knowing this first, that there shall come in the 
last days scoffers, walking after their own lusts, 
and saying, Where is the promise of His coming? 
for since the fathers fell asleep, all things continue 
as they were from the beginning of the creation. 
IL'Petati a2 4. 

* * * 


There have been many who have altogether rejected 
the idea of the coming of the last day. Against such 
scoffers St. Peter here warns us, and tells us beforehand 
that they must come and rush into this hazard and live 
as they please. So shall be fulfilled that which Christ 
says (Matt. xiv.): But as the days of Noah were, so 
shall also the coming of the Son of man be. For as 
in the days that were before the flood, they were eating 
and drinking, marrying and giving in marriage, until 
the day that Noah entered into the ark. And knew 
not until the flood came, and took them all away; so 
shall also the coming of the Son of man be. . " And 
once more (Luke xxvu.): "For as the lightning that 
lighteneth out of the one part under heaven, shineth 
unto the other part under heaven; so shall also the Son 
of man be in His day," that is, so quick and unforeseen 
and sudden shall He break in upon it, while the world 
shall be living firs and foremost for itself and shall 
throw God's Word to the winds. ‘Therefore this shall 
be a sign that the last day 1s near: the people shall live 
as they please, according to all their lusts, and we hear 
such talk as this; "Where 1s the promise of His coming? 
The world has stood so long and continued to abide, 
is it now for the first time to be otherwise?" “Thus 
Peter warns us that we should not be surprised, and 
that we have a sure sign that the day will soon come. 


While life's dark maze I tread, 
And griefs around me spread, 
Wipe sorrow s tears away, 

Be Thou my Guide; 

Nor let me ever stray 

From Thee aside. 


EINEZMINUTES DAILY WITH LUTHER, 269 


September 25 


For this they willingly are ignorant of, that by 
the Word of God the heavens were of old, and the 
earth standing out of the water and in the water: 
whereby the world that then was, being overflowed 
with water, perished. II Pet. wt. 5, 6. 


* * * 


Here St. Peter speaks somewhat particularly of the 
creation. The heaven and the earth stood fast afore- 
time; they were made of water and stood in the water, 
by the Word of God. Heaven and earth have a be- 
ginning: they have not been forever; the heaven was 
made from the water, and there was water above and 
beneath, but the earth 1s made and stands 1n the water, 
as Moses writes, whom St. Peter here quotes. All is 
sustained by God's Word, as it also was made by the 
same, as it is not their nature so to stand. ‘Therefore 
if God did not sustain it, it must all soon fall down 
and sink into the water. For God spoke a word of 
power when He said: "Let the waters under the 
heaven be gathered together unto one place, and let the 
dry land appear;’’ that is, let the water put itself aside 
and give room for the earth to come forth, whereon man 
might dwell, yet naturally the waters should spread 
themselves over the earth. ‘Therefore this is, at the 
present day, one of the greatest miracles that God works. 
Now St. Peter would say this: So obstinate and stupid 
are these scoffers, that they will not do honor to the 
Holy Spirit, though they read how God holds up the 
earth in the water, whence they should be convinced 
that all stands in the hands of God. Therefore, since 
God at that time drowned the earth, so he will deal 
with us even yet again. For that example should 
certainly convince us that, as in that very case He has 
not lied, so again he will not lie. 


Thy life was given for me, 
Thy blood, O Lord, was shed, 
That I might ransomed be, 
And quickened from the dead. 
'Thy life was given for me: 


What have I giv'n for Thee? 


270 FIVE MINUTES DAILY WITH LUTHER. 


September 26 


But the heavens and the earth, which are now, 
by the same Word are kept in store, reserved unto 
fire against the day of judgment and perdition of 
ungodly men. II Pet. iit. 7. 


* * * 


At that time, when God destroyed the world by a 
flood, the water pressed down from above, up from 
beneath and from all sides, so that nothing could be 
seen but water only; because the earth, as its nature was, 
must be swallowed up in the water. But now He has 
promised, and given the rainbow for a sign in heaven, 
that He will no more destroy the world by water. 
Therefore He will destroy it and let it perish by fire, so 
that here it shall be fire only, as there it was water 
only. Of which St. Paul (II Thess. i.) says: "When 
the Lord Jesus shall be revealed from heaven with His 
mighty angels, in flaming fire, "etc. So L Core 
“Every man’s work shall be made manifest; for the day 
shall declare it, because it shall be revealed by fire." So 
when the last day breaks and bursts in on the world, 
it will in a moment be fire only; what is in heaven and 
earth shall be turned to dust and ashes, and all things 
must be changed by fire, as that change took place by 
water. 

Thy Father’s home of light, 
Thy rainbow-circled throne, 
Were left for earthly night, 
For wanderings sad and lone. 


Yea, all was left for me: 
Have I left aught for Thee? 


a ol 


FIVE MINUTES DAILY WITH LUTHER 271 


September 27 


But beloved, be not ignorant of this one thing, 
that one day is with the Lord as a thousand years, 
and a thousand years as one day. The Lord is not 
slack concerning His promise, as some men count 
slackness; but is long-suffering to us-ward, not 
willing that any should perish, but that all should 
come to repentance. But the day of the Lord will 
come as a thief in the night; in the which the heav- 
ens shall pass away with a great noise, and the ele- 
ments shall melt with fervent heat, the earth also 
and the works that are therein shall be burned up. 
II Pet. wt. 8-10. 

* * * 

With these words St. Peter meets those of whom he 
has just spoken, who say: "The Apostles have said 
much about the Last Day coming quickly, and yet so 
long a time is past, and still all continues as heretofore.’ 
But in God's sight there is no reckoning of time—a 
thousand years must be before Him, as it were, a day. 
Therefore the first man, Adam, is Just as near to Him 
as he who shall be last born before the last day. We 
can, by our reason, look at time only according to its 
durations; we must begin to count from Adam, one 
year after another, even to the last day. But before 
God it 1s all 1n one heap; what is long with us 1s short 
with Him. So when man dies, the body is buried and 
wastes away, lies in the earth and knows nothing; but 
when the first man rises up at the last day, he will think 
he has lain there scarcely an hour, and yet he will look 
about himself and become assured that many people 
were born of him and have come after him of whom 
he had no knowledge at all. 


Give me a faithful heart — 
Likeness to T'hee— 

That each departing day 
Henceforth may see 

Some work of love begun, 
Some deed of kindness done, 
Some wand'rer sought and won, 
Something for Thee. 


272 FIVE MINUTES DAILY. WITH LU EER 


September 28 

Seeing then that all these things shall be dis- 
solved, what manner of persons ought ye to be in 
all holy conversation and godliness, looking for and 
hasting unto the coming of the day of God, where- 
in the heavens being on fire shall be dissolved, and 
the elements shall melt with fervent heat? Never- 
theless, we, according to His promise, look for new 
heavens and a new earth, wherein dwelleth right- 
eousness. II Pet. wt. 11-13. 


* * * 


Since you know this, that all must pass away, both 
heaven and earth, think how you should be prepared 
to meet this day, by a holy and godly life and conver- 
sation. For Peter describes this day as one that 1s to 
come even now, so that men should be prepared for 
it, to hope for it with joy, and even hasten to run to 
meet it, as that which sets us free from death, sin, and 
hell. . God has promised by the prophets, here and 
there, that he would create a new heaven and a new 
earth, as in Isa.: — "For, behold, I create new heavens 
and a new earth. . . But be ye glad and rejoice for 
ever in that which I create." So in chapter 30: 
“Moreover the light of the moon shall be as the light 
of the sun, and the light of the sun shall be sevenfold, 
as the light’ of | seven’ days’ Wr: Andy) Gibrist says 
(Matt. xit.): “Then shall the righteous shine forth 
as the sun in the kingdom of their Father." How that 
is to pass away we cannot know, except that the promise 
is, that such a heaven and earth are to be, wherein no 
sin, but righteousness only, and the children of God 
shall dwell. Here some may disquiet themselves as 
to whether the saints shall have their station in heaven 
or on earth. The text seems to imply that man shall 
dwell upon the earth, yet so that all heaven and earth 
shall be a paradise wherein God dwells, for God dwells 
not alone in heaven, but in all places, wherefore the 
elect shall be also even where He is. 

How will my heart endure 

The terrors of that day, 

When earth and heaven before His face 
Astonished shrink away? 


FIVE MINOGES DAILY WITH UUTHER (273 


September 29 


Wherefore, beloved, seeing that ye look for such 
things, be diligent that ye may be found of Him 
in peace, without spot, and blameless. And ac- 
count that the long-suffering of our Lord is salva- 
tion; even as our beloved brother Paul also accord- 
ing to the wisdom given unto him hath written 
unto you; as also in all his epistles, speaking in 
them of these things; in which are some things 
hard to be understood, which they that are un- 
learned and unstable wrest, as they do also the other 
Scriptures, unto their own destruction. II Pet. iii. 


14-16. b Den cci 


There St. Peter bears testimony for the Apostle Paul 
in respect to his doctrine, which shows plainly enough 
that this Epistle was written long after St. Paul's 
Epistles. He has seen that many unstable spirits 
wrested and perverted St. Paul in his words and doc- 
trines, inasmuch as some things in his Epistles are hard 
to be understood—as when he speaks in this way, “that 
no one is justified by works, but by faith alone’’; so, 
too, "the law is given to make sin more gross’; so, too, 
"where sin abounded, there grace much more abounds,”’ 
and more passages of the same sort. For when men 
hear such, then they say, if that is true, we will go on 
indolently, and do no good work, and so be righteous; 
as men even now say, that we forbid good works. If 
one so perverts St. Paul’s own words, what wonder is 
it that they should, in like manner, pervert ours! 


O Jesus Christ, do not delay, 

But hasten our salvation! 

We often tremble on our way 

In fear and tribulation. 

Then hear us when we cry to Thee; 
Come, mighty Judge, and make us free 
From every evil. Amen! 


—— — 


274 BINE MINUTES. DAILY WIUHZEUTERERZ 


September 30 


Ye therefore, beloved, seeing ye know these 
things before, beware lest ye also, being led away 
with the error of the wicked, fall from your own 
steadfastness. But grow in grace, and in the 
knowledge of our Lord and Savior Jesus Christ. 
To Him be glory both now and for ever. Amen. 
IN Retssiuit, 1744110: 


* * * 


Since you know, St. Peter says, all that has been 
said above, and see that many false teachers must come, 
who lead the world astray, and such scoffers as pervert 
the Scripture and will not understand it, take care of 
yourselves; guard against them with diligence, that you 
fall not from faith by doctrines of error; and grow so 
as to become stronger from day to day by the steadfast 
practice and preaching of the Word of God. Here 
observe how great care the Apostle shows for those who 
have come to believe, which urged him even to write 
these two Epistles, wherein is richly comprehended 
what a Christian should know, besides also that which 
is to come. May God give His grace, that we also 
may seize hold upon and retain it. Amen. 


Come, O Christ, and loose the chains that 
bind us! 

Lead us forth, and cast this world behind 
us! 

With Thee, th’ Anointed, 

Finds the soul its joy and rest appointed. 


DIGBSMINU'THBS DAILY WITH*LUTHER 275 


October 1 


Beloved, when I gave all diligence to write unto 
you of the common salvation, it was needful for 
me to write unto you, and exhort you that ye 
should earnestly contend for the faith which was 
once delivered unto the saints. For there are cer- 
tain men crept in unawares, who were before of old 
ordained to this condemnation. Jude 3, 4a. 


* * * 


This is. as much as to say: I am necessitated to 
write to you so that I may remind and admonish you 
how you should go forward and persevere 1n the faith, 
which has already before this been once preached to 
you. In other words, it is necessary that I should 
admonish you to be on your guard and remain 1n the 
right way. For there are certain men crept in un- © 
awares, Who were before of old time ordained to this 
condemnation. For this cause will I remind you (he 
says) that you should abide in the faith which you 
have heard, because there is even now a wavering, and 
already there have come preachers who set up other 
doctrines besides faith, by which people are led away 
gently and unsuspectingly from the true way. ‘This 
we now well understand, since we know that no one is 
righteous and justified by works of his own, but only 
through faith in Christ, insomuch that he must rely 
on the work of Christ as his chief good. Wherever 
anyone secretly introduces anything else than ‘this 
doctrine of faith in regard to such orders and works, 
he leads the people astray, so that they will be con- 
demned along with him. 


In vain would boasting reason find 
The path to happiness and God; 
Her weak directions leave the mind 
Bewildered in a doubtful road. 


The various forms that men devise, 
To shake my faith with treacherous art, 
I scorn as vanity and lies, 


And bind Thy Gospel to my heart. 


276 FIVE MINUTES DAILY WITH LUTHER 


October 2 


For there are certain men crept in unawares, who 
were before of old ordained to this condemnation, 
ungodly men, turning the grace of our God into 
lasciviousness, and denying the only Lord God, and 
our Lord Jesus Christ. Jude 4. 


* * * 


That Gospel which is given us concerning the grace 
of God, and which séts Christ before us as He is offered 
to and bestowed upon us, with all that He has, that 
we may be freed from sin, death, and all evil, such grace 
and blessing offered to us by the Gospel, they use 
merely to indulge their wantonness. ‘That is, they call 
Jesus Christ indeed, and praise the Gospel, but they 
bring in such an order as therein to work their own 
caprice in eating and drinking and wanton life; denying 
the only Lord God, and our Lord Jesus Christ. They 
deny that Christ is Lord in fact and by their works. 
They hold not Him but themselves as their Lord. 
They lead the people astray to their own works, and 
it is just as much as if they said: Christ is of no avail 
to you. His works in no way help you, but you must 
by your own works merit salvation. “This they deny 
the Lord, who has bought us with His blood. 


Jesus, Thy words alone impart 
Eternal life; on these I live; 

Here sweeter comforts cheer my heart 
Than all the powers of nature give. 


Here let my constant feet abide; 
Thou art the true, the living Way; 
Let Thy good Spirit be my guide 
To the bright realms of endless day. 


FIVE MINUTES DAILY WITH LUTHER 27 








October 3 


I will therefore put you in remembrance, though. 
ye once knew this, how that the Lord, having saved 
the people out of the land of Egypt, afterward de- 
stroyed them that believed not. And the angels 
which kept not their first estate, but left their own 
habitation, He hath reserved in everlasting chains 
under darkness unto the judgment of the great day. 
Even as Sodom and Gomorrah, and the cities about 
them, in like manner giving themselves over to for- 
nication, and going after strange flesh, are set forth 
for an example, suffering the vengeance of eternal 


hrem..Jude.5,'0,.7. 
* * * 


Here he adduces also three examples, as St. Peter does 
in his Epistle. But the first which he presents is to 
this effect: God permitted the children of Israel, whom 
He had brought out of Egypt by many wonderful 
works, when they did not believe, to be overthrown and 
defeated; so that of them all not more than two sur- 
vived, when there were numbered, of all that went forth 
from twenty years of age and above, more than six 
thousand men. This example he sets forth as a warn- 
ing and a terror; as if he would say: “Those who are 
now called Christians and under this name turn the 
grace of God into wantonness are to beware lest it 
come to pass as it came to pass with those. And true 
enough, these are the times when the Popedom 1s exalted 
and the Gospel kept secret through the whole world; 
when, too, there comes continually one plague after 
another by which God has punished the unbelieving 
and thrown them into the throat of the devil. 


We have a sure prophetic Word, 
By inspiration of the Lord; 

And though assailed on every hand, 
Jehovah's Word shall ever stand. 


By powers of empire banned and spurned, 
By pagan pride rejected, spurned, 

The Word still stands the Christian's trust, 
While haughty empires lie in dust. 


2/8. BIVE! MINUTES DAIEY/ WELHEEUIBEIBEIS: 


October 4 


Likewise also these filthy dreamers defile the 
flesh, despise dominion, and speak evil of dignities. 


Jude 6. 
* * * 


‘These teachers he calls dreamers. For just as when 
a man lies in a dream, he deals with images and thinks 
he has something real, but when he awakes it is nothing 
at all, but he sees then that it was a dream and counts 
it of no importance, so too, what these say is nothing 
else than a mere dream. For when once their eyes shall 
be open, they shall see that it is nothing at all; so he 
has given them a truly fitting name, inasmuch as they 
deal with dreams by which they deceive themselves and 
the world, who despise dominion, and speak evil of 
dignities. Their characteristic is also that they will not 
be subject to civil authority; yet we have been taught 
that while we live on earth we are all under obligation, 
and that we are to be subject and obedient to the 
sovereignty; for the Christian faith does not do away 
with civil rule. Therefore no one can except himself 
from it. 


When Israel through the desert passed, 
A fiery pillar went before, 

To guide them through the dreary waste, 
And lessen the fatigues they bore. 


Such is Thy glorious Word, O God! 
"Iis for our light and guidance given; 
It sheds its luster all abroad, 

And points the path to bliss and heaven. 


Ye favored lands, that have this Word, 
Ye saints, who feel its saving power, 
Unite your tongues to praise the Lord, 
And his distinguished grace adore. 


PivieeviNU TES; DAILY) WITH LUTHER: 279 


October 5 


But these speak evil of those things which they 
know not: but what they know naturally, as brute 
beasts, in those things they corrupt themselves. 
Jude 10. 


* * * 


.Such scoffers are they (he says) that they can do 
nothing else but anathematize and curse and give over 
to the devil for his own, not only kings and dignities, 
but God also and the saints. “They know not that 
our salvation stands on the foundation of faith and 
love. ‘They cannot endure that their works should 
be rejected and condemned, and that it should be 
preached that Christ alone must help us by His works. 
Therefore they curse and scoff at all Christian doctrine 
of which they are ignorant, but what they know, 
through natural perception, will bring in gold and 
treasures. To this they devote themselves with energy 
and thereby corrupt themselves and everyone else. 


If God were not on our side 

When round us foes are raging, 

Were not Himself our Help and Guide 
When bitter war they're waging, 

Were He not Israel’s mighty shield, 

To whom their utmost craft must yield, 
We surely must have perished. 


But now no human wit or might 

His chosen people frighteth, 

God sitteth in the highest height, 

And He their tounsels blighteth; 

When craftiest snares and nets they lay, 
God doth His work another way, 

And makes a path before us. 


280. FIVE (MINUTES DAIEYIWITHFRUTEIERE 


October 6 


Woe unto them! for they have gone in the way 
of Cain, and ran greedily after the error of Ba- 
laam for reward, and perished in the gainsaying of 
Core. . Jude 11. 

* * * 

Cain struck his brother dead simply because he was 
more pious than himself, for his brother's offering was 
acceptable before God, but his own was not. So now 
the way of Cain is to rely on one's good works, to 
scoff at those works which are good and true, and to 
circumvent and slay those who go in the right way. 
They should be fixed inwardly in the hope of divine 
grace. Yet they go forth and put their trust in 
various outward works, of this kind or that, and they 
do them only for the sake of gold, that they may fill 
their bellies, like the prophet, Balaam. And perished 
in the gainsaying of Core. Of the rebellion of Core, 
we have an account in Numbers, Chapter 16. Moses 
was summoned by God to lead the people out of 
Egypt and his brother, Aaron, was appointed by God 
as High Priest. Core attaches to himself two-hunrded 
and fifty men of the foremost and most distinguished 
among the people and excites such a commotion and 
tumult that Moses and Aaron are forced to flee. Moses 
fell upon his face and prayed that God might not 
accept their sacrifice, and he bade the congregation of 
the people to draw back from them. When he had 
spcken these words, the earth quaked, opened, and 
swallowed up Core, together with the other leaders of 
the rebellion. This example Jude sets forth for these 
scoffers who blame us for making a commotion while 
we preach against them, when they are really the ones 
who make all the trouble. For Christ is our Aaron 
and High Priest, whom we would allow to rule alone. 


‘They call us heretics, and aye 

Their Christian name are flaunting; 
They seek to spill our blood, while they 
Their fear of God are vaunting. 

Ah, God! that precious name of Thine 
O’er many a wicked deed must shine, 
But Thou wilt onc avenge it. 


BNBESMINUTES DAILY WITH LUTHER 281 


October 7 


‘These are spots in your feasts of charity, when 
they feast with you, feeding themselves without 
fear: clouds they are without water, carried about 
of winds; trees whose fruit withereth, without 
fruit, twice dead, plucked up by the roots; raging 
waves of the sea, foaming out their own shame; 
wandering stars, to whom is reserved the blackness 
of darkness forever. Jude 12, 13. 


* * * 


These men think they must be the best part and 
the jewel, as it were, of Christendom, while they are 
merely an abomination. ‘They feed not the sheep, but 
are themselves the wolves that devour the sheep. They 
are clouds that hang over us in the air, sit up high in 
the churches as those that should preach, and yet they 
do not preach at all, but let themselves be driven by 
the devil this way and the other. So too (he says) 
there are lifeless, fruitless trees, like the trees of autumn. 
There is with them neither word nor work, but all 
is dead to the sea, that is, as the wind tosses and throws 
up the waves and billows upon the water, so these, 
too, go just as the devil leads them. “They foam at 
their own shame; like a heated pot, they are so full 
of pollution that they run over. “They are wandering 
stars, planets as they are called, that go backward and 
not in a steady, straight course, so that they make no 
‘true progress. ‘Their life and doctrine is mere error in 
which they lead themselves astray, and all that follow 
after them. Therefore for them is reserved the black- 
ness of darkness forever. 


They open wide their ravenous jaws, 
And threaten to devour us, 

But thanks to God, who rules our cause, 
They shall not overpower us; 

Their snares He yet will bring to naught, 
And overthrow what they have taught; 
God is too mighty for them. 


282. HIVE;MINUTES DAILY WIETEDISOABEIBR 


October 8 

And Enoch also, the seventh from Adam, proph- 
esied of these, saying, Behold, the Lord cometh 
with ten thousand of His saints, to execute judg- 
ment upon all, and to convince all that are un- 
godly among them of all their ungodly deeds which 
they have ungodly committed, and of all their hard 
speeches which ungodly sinners have spoken against 


him. Jude 14, 15. 
ok * * 

God from the beginning of the world has left it tc 
some to make His Word known (the Word thai 
promises His favor and salvation to believers, but 
threatens the unbelieving with judgment and condem: 
nation), even till Christ's coming down from heaven. 
when it is openly preached to the whole world. But 
before the birth of Christ God took to Himself foi 
this purpose only a single line from Adam to Abraham 
and thence to David down to Mary the mother of 
Christ, who possessed His Word. ‘Thus also thi: 
father, Enoch, insisted on that Word of God which hi 
received from his father, Adam, and which he had of 
the Holy Spirit. Enoch prophesied: Behold, the Lore 
cometh with ten thousand of His saints, to execute 
judgment upon all. This can only be said of the las! 
day, on which He will come with all His saints tc 
execute judgment, and He names those who shall suffer 
under this judgment. He at once strikes upon theii 
life and preaching, and would say this much: They 
speak fiercely and harshly against the Lord who is tc 
come. ‘They are shameless and proud, they deride anc 
revile Him. These godless ones the Lord will punisk 
(he says) because their preaching is shameless and pre- 
sumptuous. “Thus has Encch struck in this passag: 
at the very state which before the last day should be 
in the world, as we now see it before our eyes. 

Our foes, O God, are in Thy hand, 

Thou knowest their endeavor; 

But only give us strength to stand, 

And let us waver never, 

‘Though reason strives with faith, and still 
It fears to wholly trust Thy will, 

And sees not Thy salvation. 


FIVE MINUTES DAILY WITH LUTHER 283 


October 9 


These are murmurers, complainers, walking 
after their own lusts; and their mouth speaketh 
great swelling words, having men’s persons in ad- 
miration because of advantage. Jude 16. 


* * * 


When men will not let their own circumstances be 
fair and favorable, then there is nothing but murmur- 
ing and complaining. So when one does not give a 
bishop the title he claims, then they cry out against 
disobedience. And even though one should attack 
them with Scripture, yet they say that none but they 
only must be suffered to explain Scripture. Thus they 
live in all respects as they will, according to their lusts, 
and moreover their whole law and claim is nothing but 
the fullness of mere high, proud, puffed up words, which 
have nothing to back them. Having men’s persons in 
admiration because of advantage. ‘This is their way of 
judging all, according to the person. They have re- 
duced it all to an outward matter, and they have 
accounted it gross sin if anyone does not hold to such 
views, so that Jude says well that they put a mask 
upon everything and have this only before their eyes. 
‘Thus no one knows anything of faith, of love, or of 
the cross; whence the people generally are content to 
eat and play the fool and devote all their property in 
the manner they do, as if to the true service of God. 
It is thus that they hold themselves up to respect for 
advantage sake. 


But heaven and earth, O Lord, are Thine, 
For Thou alone hast made them; 

Thy light let on Thy people shine, 

And in their sorrows aid them; 

Kindle our hearts to love and faith 

That shall be steadfast e'en to death, 
Howe’er the world may murmur. 


— es - 


284 FIVE MINUTES DAILY WITH LUTHER 


October 10 


But, beloved, remember ye the words which 
were spoken before of the apostles of our Lord 
Jesus Christ; how that they told you there should 
be mockers in the last time, who should walk after 
their own ungodly lusts. “These be they who sep- 
arate themselves, sensual, having not the Spirit. 


Jude 17-19. 
* * * 


Who these scoffers are we have stated above. They 
walk, moreover, after their own lusts, not merely their 
fleshly lusts, but those of that godless life which they 
lead, shaping all things as it pleases them. ‘They care 
neither for worldly authority nor the Word of God. 
They float about between heaven and earth in their lust, 
just as the devil leads them. These be they who sep- 
arate themselves, sensual, having not the Spirit. Here 
he has touched on what Peter speaks of, namely, their 
secretly bringing in of pestilent sects; they divide the 
unity that is 1n. faith, will not let the ordinary estate 
of a Christian answer, but set up other estates and 
pretend to serve God by these. Besides, they are 
sensual or brutish men, who have no more understand- 
ing and spirit than an ox or an ass. They walk 
according to their natural reason and fleshly mind. 
They have no Word of God by which they ar them- 
selves or by which they can live. 


Ah! Lord our God, let them not be confounded 

Who, though by want, and woe, and pain sur- 
rounded, 

Yet day and night still for Thy hope are sighing, 

To Thee are crying. 


But put to shame Thy foes, who breathe defiance, 
And make their own vain might their sole reliance; 
O turn in mercy in Thy generation, 

Lord, have compassion! 


FIVE MINUTES DAILY WITH LUTHER 285 


October 11 


But ye, beloved, building up yourselves on your 
most holy faith, praying in the Holy Ghost, keep 
yourselves in the love of God, looking for the 
mercy of our Lord Jesus Christ unto eternal life. 


Jude 20, 21. 
* * * 


Here he defines in a few words that in which a 
thoroughly Christian life consists. Faith is laid for 
the foundation on which we are to build; but to build 
is to grow from day to day in the knowledge of God 
and of Jesus Christ, and this takes place through the 
working of the Holy Spirit. When we are thus built 
up we shall do no work to merit anything or to be saved 
by it, but all to the service of our neighbor. “Thus we 
are to watch that we abide in love and not fall from 
it, as he says: Keep yourselves in the love of God, 
looking for the mercy of our Lord Jesus Christ unto 
eternal life. “That is the hope toward which the holy 
cross moves. ‘Therefore our life should be so shaped 
as to be nothing else than a steady longing and waiting 
for that life to come, yet so, that that waiting be 
grounded on the mercy of Christ, so that we shall call 
upon Him to help us from this to that life out of pure 
mercy and not for any work or merit of ours. 


We stand bereft of help, and poor and lonely. 

"I were vain to trust in man;—with Thee, Lord, 
only 

We may defeat the enemies around us 

Who seek to wound us. _ 


: Thou art our Champion who canst overthrow 
them, 
And save the little flock now crushed below them, 
We trust in Thee; for Jesus’ sake be near us! 
Help, Helper, hear us! 


286 FIVE MINUTES DAILY WITH LUTHER 


October 12 


And of some have compassion, making a differ- 
ence: And others save with fear, pulling them out 
of the fire; hating even the garment spotted by the 
flesh. Now unto Him that is able to keep you from 
falling, and to present you faultless before the pres- 
ence of His glory with exceeding joy, to the only 
wise God our Savior, be glory and majesty, domin- 
ion and power, both now and ever. Amen. Jude 
2222 5: 

* * * 

Jude would say this much: On some take pity, 
some save; that is, let your life be so shaped that it 
shall allow you to have compassion on those who are 
spiritually wretched, blind, and dumb. Have no joy 
or pleasure over them and have nothing to do with 
them, only pity them. But as to those others whom 
you can draw forth, save them by fire, deal kindly and 
gently with them, as God has dealt with you. ‘Treat 
them not harshly or rudely, but feel toward them as 
those that lie in the fire, whom you must draw out 
and rescue with all care, consideration, and diligence. 
If they will not suffer themselves to be drawn out, we 
must let them go and weep over them. Hating even 
the garment spotted by the flesh. We have indeed 
received the Holy Spirit by faith and have been made 
clean, but as long as we live here, the old garment of 
our flesh and blood clings to us still and will not relax 
its hold. ‘This spotted garment we should lay off 
and draw away from as long as we live. Now unto 
Him that is able to keep you from falling, and to 
present you faultless before the presence of His glory 
with exceeding joy, to the only wise God our Savior, 
be glory and majesty, dominion and power, both now 
and ever. Amen. 


As true as God's own Word is true 
Not earth nor hell with all their crew 
Against us shall prevail. 

A jest and byword are they grown; 
God is with us; we are His own; 
Our victory cannot fail. 





FIVE MINUTES DAILY WITH LUTHER 287 


October 13 
These words spake Jesus, and lifted up His eyes 
to heaven and said, Father, the hour is come; glo- 
‚rify Thy Son, that Thy Son may glorify Thee. 
John xui. 1. 
* * * 

Father, the hour is come; glorify Thy Son. ‘To 
“glorify” signifies to praise, to extol, to magnify, and 
make of great fame. The hour (as He would say) is 
now approaching, and is at hand, in which I am to 
suffer, and to die a death the most ignominious of all 
deaths; by which all my renown, the splendor of my 
life and name, and my dignity, will be obscured and 
darkened. He prays with such feeling and so urgently, 
as though He were now hanging on the cross, and 
wished to say: I am now in the midst of ignominy 
and death and lie buried in the deepest darknes. Now 
is the time to deliver Me, that I may be exalted and 
raised to honors. That Thy Son also may glorify 
Thee. He is the Son of God from everlasting, in the 
same majesty, power and honor; but now in the world 
he is in exile, in infirmity, in death, in ignomy, as 
though deserted by His Father and all men. “Therefore 
it is that He thus prays: “I know, O Father, that I 
came into the world by Thy mission, and that there- 
fore Thou wilt not suffer Thy Son to remain buried 
in His darkness. Wherefore be pleased to glorify Me, 
not that I might thereby please Myself, but do it for 
Thine own honor and glory." 


And though awhile He be 

Hid from the eyes of men, 

His people look to see 

Their great High Priest again: . 

In brightest glory He will come, 
And take His waiting people home. 


288 FIVE MINUTES DAILY WITHREW HER 


October 14 


As Thou hast given Him power over all flesh, 
that He should give eternal life to as many as Thou 
hast given Him. John xvi. 2. 


* * * 


He did not pray for Himself, that He might have 
all the glory to Himself, but that He might benefit and 
serve us unto our attainment of eternal life. And it 
is on this account that He glories, that power is given 
unto Him of the Father over all flesh; that is, over 
all who are in the earth, the great, the mighty, the 
possessors of wealth, and the highest in honor; and that 
His design is to honor His miserable followers who 
cleave unto Him and who are loaded with shame and 
ignominy, so highly as to bring them to the enjoyment 
of an eternal and immortal life. Here, then, centers 
all our hope, consolation and trust; that we, who 
believe in Christ and cleave to His Word, are His own, 
whom the Father gave unto Him as His peculiar portion. 
And Christ has undertaken the care of us to defend 
and keep us. These words, "As Thou hast given Him 
power over all flesh that He should give eternal life," 
etc, will not admit of the conclusion that He is only 
man; for such power, even of ruling over all flesh and 
of giving eternal life, can be given to no creature. To 
give eternal life unto others is the work and power of 
God alone. When therefore Christ confesses that He 
has the power to give eternal life unto His own, and 
that He has received the same from the Father, He 
indicates with sufficient clearness that He is of the same 
power and essence of the Father. 


Soon will the saints in glory meet, 
Soon walk through every golden street, 
And sing on every blissful plain,— 
To live is Christ, to die is gain. 


FIVE MINUTES DAILY WITH CLOUTHER 289 


October 15 


And this is life eternal, that they might know 
Thee the only true God, and Jesus Christ, whom 
Thou hast sent. John xui. 3. 


* * * 


In these words Christ shows what eternal life is. 
He says: Eternal life is thus—and My disciples shall 
receive it in this way— that they might know Thee 
the only true God, and Jesus Christ, whom Thou hast. 
sent. Let him who would walk safely flee and avoid 
all those things which natural reason and human 
thoughts are accustomed to advance concerning this 
article; for there is no counsel and wisdom that can 
avail against the seducing delusions of the devil, nor 
anything but our having a steady faith in the plain 
and simple words of the Scriptures, not at all relying 
upon our own thoughts and speculations, but saying: 
Whatever Christ has said must be true, although 1t 
may be beyond the comprehensicn of me, or of any 
other mortal, how it can be true. For it is utterly 
impossible that human reason should apprehend even 
the least article of faith. Nor can any mortal have 
any right thought or sure knowledge of God what- 
ever, without the Word of God. The farther and 
more deeply human reason goes in the investigation of 
God, His works, His will, and His counsel, the farther 
it gets from the knowledge of them, until it comes at 
last to know nothing and to believe nothing of God 
at all. Here you see the words are plain: Christ giveth 
to all that believe eternal life; but no one can give 
eternal life save God only; wherefcre it must incontro- 
vertibly follow that Christ is truly and naturally God. 


Hail Him, ye heirs of David's line, 
Whom David Lord did call; 

The God incarnate, Man divine: 
And crown Him Lord of all! 


290 FIVE MINUTES DAILY WITH LUTHER > 


October 16 


I have glorified Thee on the earth: I have fin- 
ished the work which Thou gavest Me to do. 
John xui. 4. : 

* * * 

Christ, our Lord, during His life upon earth glori- 
fied the Father by preaching and highly extolling His 
praise and glory; of which there are testimonies to be 
found everywhere throughout the Gospels, where He 
continually teaches and glories that He was: sent of 
the Father, and refers to the Father, and ascribes to 
the Father the whole of His life and all that He pos- 
sesses or has power to do. ‘Then He says: “J have 
finished the work which Thou gavest Me to do." If 
Thy glory, praise, and honor are to be proclaimed 
abroad, and declared by Me, then I must of necessity 
be buried in darkness and ignominy. For all the time 
He was doing the will of the Father by preaching and 
working signs and miracles, and was engaged in those 
works which were approved of God, and well-pleasing 
unto Him, the world was bitterly enraged against Him, 
and could not endure Him. And it was thus that He 
finished the work which was given Him to do.—And 
now, as Christ our Head prays, so ought we also who 
cleave to Him pray, that He would glorify Himself in 
us. For as it was with Him on earth, so also it is with 
us; for His sake (when we glorify Him and exalt His 
name by our life and doctrine), we must submit to 
be loaded with ignominy and to be condemned to and 
punished with death. But that He might retain His 
honor and dignity, and defend His Word against vile 
calumniators and blasphemous accusers, He must rescue 
us, and quite reverse the scene, making the world to be 
unjust and condemned to the deepest shame, while we 
are translated into glory and eternal life. 


The sixth, when victory was won, 

'* "Tis finished!’’ for Thy work was done. 
Grant Lord, that onward pressing 

We may the work Thou dost impose 
Fulfill with Thine own blessing. 





Five MINUTES DAILY WITH/LOUTHER 291 


October 17 


And now, O Father, glorify Thou Me with 
Thine own self, with the glory which I had with 
Thee before the world was. John xvi. 5. 


* * * 


Here again is a great and expressive text concerning 
the divinity of Christ. Here Christ expressly says, that 
He had honor and was gloricus with the Father before 
the foundation of the world. Before the world was 
nothing could have existence but God only, for there 
is no medium between the world and God, or between 
the creature and the Creator. Jesus prays: Dear Father, 
glorify Me, who am Thine only Son from everlasting, 
of the same divinity, essence, and glory with Thyself, 
in order that He might show how He wishes to be 
glorified, that is, manifested, preached, and believed on; 
namely, as being He who had His glory from all 
eternity, truly God and naturally Son of the Father. 
But heretics will wickedly pervert this passage, and 
say: “It is true that Christ had His glory before the 
world was; but it does not from that follow that he 
is therefore to be considered eternally and naturally 
God. He might have been some creature, higher and 
exalted above all the rest of the creatures, before the 
world was, and so, a medium in the world between 
God and all other creatures." But we must steadfastly 
believe and rest on the words cf Jesus, not suffering 
men to wrest them from us nor to maliciously pervert 
them, nor to imagine or frame anything medium be- 
tween God and the world. This is the most certain of 
all certainties, that Christ, since He had His glory before 
the world was, cannot be a creature. For the term 
“world” comprehends all things that are created, every- 
thing that was not from eternity but had a beginning. 


O for a thousand tongues to sing 
My great Redeemer's praise, 
'The glories of my God and King, 
The triumphs of His grace! 





292. FIVE MINUTES DAILY WETHSENIETEER 


October 18 


I have manifested Thy name unto the men 
which Thou gavest Me out of the world. John 
xvi. 6a. 

* * * 

Manifesting Thy name means nothing else but His 
glorifying the Father: and thus what He preached con- 
cerning the Father He has revealed to our hearts; 
namely, that He is a kind and merciful Father, that He 
receives us into His grace; pardoning all our sins, de- 
livering us from death and the devil, defending and 
bringing us help in all perils and straits, and that 
without any regard to our works or merits, but only 
of His fatherly goodness through Jesus Christ His 
beloved Son. He that praises, glories in, and preaches, 
believes and confesses these things, makes the Father 
glorious, and magnifies and manifests His name, that 
men may know what He is to be called, how He is to be 
looked upon, and how he is to be worshiped. Unto 
the men which Thou gavest Me out of the world. As 
no one manifests the name of the Father, or permits 
it to be preached, but Himself; so no one can understand 
or apprehend that manifestation but those who are 
given unto Him. Others are offended at it, and even 
dispute it; and with such wickedness are they filled, 
that they even persecute and blaspheme it. For it makes 
directly against all their wisdom and sanctity, and 
against all those things upon which they pride them- 
selves. But those who are called and have come to a 
partaking of the Gospel, and to this manifestation, that 
is, to the Word of Christ, so as to embrace it seriously, 
that is, to be inwardly persuaded of it, and to believe 
it, are certainly those who were given unto Christ by 
the Father out of the world. And those who were 
given unto Him, those He will safely guard, and will 
take care that not one of them shall perish. 


Thou art the Way; to Thee alone 
From sin and death we flee; 

And he who would the Father seek, 
Must seek Him, Lord, by Thee. 


EDESEPMINUTES DAILY WITH LUTHER 295 


October 19 
Thine they were, and Thou gavest them Me; 
and they have kept Thy Word. John xvi. 6b. 


* * * 


Thine they were, says Jesus. He who hears the 
Word, opens his heart and ears, and receives the mani- 
festation concerning the Father no longer belongs to 
the world, but is Mine. And it is certain that they 
are Mine, and that I am their Lord, Master, and 
Savior, this also is certain, that they are also Thine, 
nor are they thine now only, but were Thine also from 
the beginning, and came now unto Thee by Me. Know 
this, that there is not in all the world a greater consol- 
ation than this which Christ here opens up and puts 
into your hands; namely, that you are God’s and His 
beloved child, seeing that His Word is your pleasure, 
and your heart is sweetly devoted to Him. For if 
Christ is sweet to you, and your Friend, and comforts 
you, then God the Father Himself comforts you. 
Therefore you have not an angry God, but one full of 
fatherly love and grace. And Thou gavest them Me; 
and they have kept Thy Word. Here He binds both 
in one bond—that they are both the children of the 
Father and the portion of Christ. “They are My 
disciples (says He), and yet they were Thine from all 
eternity. And how are they known to beso? Because 
"they have kept Thy Word." Why does He not say, 
rather, they have kept My Word? Christ wishes to 
make the Father and Himself one, and to draw Himself 
wholly unto the Father, and speaks as though He would 
say: “In that they are My disciples and hear Me, they 
hear and keep not My Word but Thine." From which 
we are certain that no words proceed out of the mouth 
of Christ but those of our heavenly Father. 


Divine Instructor, gracious Lord! 
Be Thou forever near; 

Teach me to love Thy sacred Word, 
And view my Savior there. 


294 FIVE MINUTES DAILY WETHZBUIBHBRS 


October 20 


Now they have known that all things whatso- 
ever Thou hast given Me are of Thee. John xvii. 7. 


* * * 


All these things are intended only to raise up our 
fearful and heavy conscience, and to lighten and gladden 
our heart, that it might not fear to draw near unto 
God. Having the Word (saith He), and keeping it, 
they know that all things whatsoever I have to do, 
perform, and give, are from Thee; that is, they receive 
them as given and freely bestowed by Thee, and doubt 
“not that they are chosen by Thee, and drawn unto Me. 
For all who are united unto Me by faith, and hear 
Me, know for a certainty that Thou art their Father 
and their merciful and propitious God. For they 
could neither hear Me nor keep My Word, unless Thou 
‘Thyself hadst given it unto them and hadst chosen them 
unto it. And this is the fruit of the Word where it 
is received and kept; for through the benefits of it, we 
attain unto the knowledge of all the graces and heavenly 
blessings which are given unto us of the Father by 
Christ; on which we may rest with a happy and assured 
mind. And that is what no human reason or wisdom, 
no, nor even the doctrine of the law can effect. And 
this is that true and blessed light and glory whereby 
we behold God with open face without any veil and 
covering, as Paul says (II Cor. iii.). | 


Who shall the Lord's elect condemn? 
"Iis God who justifies their souls; 
And mercy, like a mighty stream, 
O'er all their sins divinely rolls. 


He lives! He lives! and sits above, 
Forever interceding there: 

Who shall divide us from His love, 
Or what should tempt us to despair? 


EIVEOMINU-PES (DAILY WITH LUTHER 295 





October 21 


For I have given unto them the Words which 
Thou gavest Me; and they have received them, and 
have known surely that I came out from Thee, 
and they have believed that Thou didst send Ns. 
John xui. 8. 

| * * * 

In these words lies the whole force of the matter. 
Behold how plainly He speaks of the external Word, 
which is pronounced by the corporal voice through 
Christ, and received by the ear; that no one might set 
this at nought, or consider it as unnecessary. For here 
you hear of no other means or way than the Word, 
which Christ has spread abroad by His living preach- 
ing. And He declares that its power is such, and that 
it produces such fruits, that by it we know the mind 
and will of the Father, and have in it all things that 
are necessary to our salvation. And they have received 
them, and have known surely that I came out from thee, 
and they have believed that Thou didst send Me. The 
effect of the Word of. God, where it is seriously re- 
ceived, is such, that we may know that Christ came 
forth from, and was sent by, the Father; that is, that 
all things whatsoever He saith are the words and will 
of the Father, and all that He dces and works, the work 
and command of the Father; and that all these things 
‘together are for our help. This is the knowledge in 
which eternal life stands. This is knowledge, however, 
which is entirely hidden from the world and to which 
no human reason cr wisdom can attain; nor is it attain- 
able by any other means or in any other way than 
through the Word of Christ. But we must look to it 
again and again, that we hold the Word fast, rejecting 
all other thoughts whatever, and that we suffer ourselves 
to hear and know nothing else concerning God but that 
which Christ speaks. | 


Father of mercies, in Thy Word 
What endless glory shines! 
Forever be Thy name adored 
For these celestial lines, 


296 FIVE MINUTES DAILY WITH LUTHER 


October 22 


I pray for them: I pray not for the world. 
John xvi. 9a. 
* * * 

Here He pours forth His prayer indeed, and shows 
why He labors so much—that it is for His Christians. 
He now commends them to the Father, as those by 
whom or through whom He is to be glorified, that He 
would protect them in the world, together with those 
who could come after them. We may say with assured 
faith and conclude, that to all certainty those for whom 
Christ prayed will be defended against all rage and 
fury of the devil, and against all sins and temptations 
of every kind. And here we hear with open ears for 
whom He prays: for thcse who receive His Word and 
follow after Him with all their heart. But on the other 
hand, it is terrible to hear what He then adds: I pray 
not for the world. Here then let us look to it with all 
our soul, that we be not found in that multitude for 
whom Christ disdained to pray. But how does this 
accord, that he refuses to pray for the world, when He 
Himself, Matt. v. 5, has taught us to pray even for 
our enemies? To pray for the world and not to pray 
for the world are each right and good. ‘There is this 
difference. For His Christians and all that shall be con- 
verted, He prays that they may remain in a right faith, 
and go on and prosper therein, and never depart from . 
it; and that those who are not in the faith may turn 
from their former life and come unto it. But as the 
state of the world now is, raging as it does so furiously 
and tumultuously against the Gospel, it never in any 
way entered into His mind to pray that such madness 
might please God, or that He should knowingly and 
designedly. overlook and permit such a combined arma- 
ment, but that He would oppose their furious attempts, 
and frustrate their impious designs. 


Those haughty spirits, Lord, restrain, 
Who o’er Thy Church with might would reign, 
And always set forth something new, 
Devised to change Thy doctrine true. 





FIVE MINUTES DAILY WITH LUTHER 297 


October 23 


But for them which Thou hast given Me, for 
they are Thine. John xvi. 9b. 


* * * 


Here He again repeats the afore-cited words, that He 
might impress this the more forcibly upon us. I can- 
not (He says) pray for the world, for they are not 
Thine, but persecute with hatred and bitterness those 
whom Thou hast given Me. But I pray for these, 
because they are Thine inheritance and possession. 
'These are My care and concern. I have already abun- 
dantly shown why He thus expresses Himself in these 
words, “them which Thou hast given Me." For he that 
is Christ's is the Father's also. And they are Christ's, 
as He Himself declares, who receive the Word from 
Him and keep it. And this is the most certain evidence 
of the Father also being merciful and appeased. For 
no one, as I have often repeated, embraces the Word, 
nor will keep it, who is not a child of God and given 
unto Christ by the Father. Therefore our greatest care 
ought to be, that we suffer not the devil to pluck us 
away from the Word. For against this Word the devil 
watches with all his thoughts and powers. Hence, he 
who desires to hold fast this, and whose whole care 
and prayers are directed to that one thing, for him 1S 
this consolation contained in the prayer of Christ, that 
he shall hold it fast, and that all the attempts of the 
devil shall be frustrated and in vain. 


. Word of the ever-living God, 
Will of His glorious Son; 
Without Thee how could earth be trod, 
Or heaven itself be won? 


298. FIVE’ MINUTES DAILY, WIPE REU@ RE 


October 24 


And all Mine are Thine, and Thine are Mine. 
John xuit. 10a. 
* * * 

This is indeed speaking plainly and copiously. But 
it would not have been sufficient had He only said: 
“All Mine are Thine." For this anyone can say, that 
all that we have is God's. But this is far greater when 
Christ inverts it and, says again: And all Thine are 
Mine. ‘This no creature can say before God. And 
these words are not only to be understood concerning 
that which the Father gave Him in the world, but con- 
cerning that one divine essence which is common to 
Himself with the Father. He does not speak with 
respect to His disciples and Christians only, but He 
embraces at once all things that the Father possesses, 
namely, His eternal and omnipotent essence, life, truth, 
righteousness, etc. That is, He openly confesses that 
He is the true God. For these words, "All Thine,” 
leave nothing not included. And we are not to forget 
the reason why Christ uses this Word "all," and what 
He intends thereby. By this word “‘all,’’ He would 
address Himself to those who cleave unto His Word. 
And therefore, He admonishes us to abide by Him, and 
co know that God speaks, works, and bestows all things 
by Him, and that all the words and all the works of 
God are to be sought in Him. In other words, you can 
see and hear nothing in Christ without seeing and hear- 
ing the Father at the same time. 


Yea, Lord, Thy servants meet Thee, 
E’en now, in every place 

Where Thy true Word hath promised 
That they should see Thy face. 
Thou yet wilt gladly grant us, 

Who gather round Thee here, 

In faith’s strong arms to bear Thee, 
As did that aged seer, 





FIVE MINUTES DAILY WITH LUTHER 299 


October 25 
And I am glorified in them. John xvi. 106. 


* * * 


Consider not this a light or trifling consolation, that 
Christ glories before the Father that this work is 
wrought in us, that He is glorified in us. Nor is this 
honor to be changed by us for the riches and dignity 
of the whole world, that He desires to be glorified 
through the weakness of our flesh and blood; and that 
it so pleases God the Father, and 1s a matter of such 
consideration with Him, that Christ 1s praised and mag- 
nified by us. For there are by no means a small number 
who boast of the Gospel and know how to prate a 
great deal about it, but this glorifying is not so common. 
For to glorify Christ and to believe in Him, is nothing 
more or less than, as I have said, to be fully persuaded 
that he who has Christ has the Father also, together 
with all grace, all heavenly blessings, and life eternal. 
Of this the saints of this world know nothing. For 
although many speak of Christ and imitate our words, 
that He is the Son of God by those whose benefits we 
are delivered, yet they never learn and experience how 
He is to be received, made use of, sought, found, and 
held fast, or how the Father is to be apprehended 
through Him; but are all the while with Socrates soar- 
ing aloft in their vain thoughts and speculations. 


My Savior, I behold Thee 
"Now with the eye of faith; 
No foe of Thee can rob me, 
Though bitter words he saith. 
Within Thy heart abiding, 
As Thou dost dwell in me, 
No pain, no death has terrors 
To part my soul from Thee. 


300 FIVE MINUTES. DAILY WITH LUTHER 


October 26 


And now I am no more in the world, but these 
are in the world, and I come to Thee. John xvii. 
TO 

* * * 

Jesus had given two reasons why He prayed for 
them. Ihe one, where He says: ‘Thine they were, 
and Thou gavest them Me," that is, Thou hast taken 
them out of the world into 'Thy kingdom, possession, 
grace, and protection. The other, because (says He) 
"[ am glorified 1n them," that is, they praise Me and 
confess Me to be He who has all things that are Thine. 
Now he adds a third reason: Because He is going from 
them, and about to leave them in the world behind Him 
in the midst of all perils, persecutions, and bitterness. 
For when He says, “I am no more in the world," He 
speaks as One who is just about to depart and die, and 
to be totally separated from the world. Christ evi- 
dently enters upon another life, which He calls going to 
the Father. How comes it to pass that Christ says, 
“IT come to Thee," when He must (as God) still be in 
the world? "In the world" means to be in this 
external and sensible state, that is, to enjoy this life 
which the world enjoys, which is called the natural life. 
Therefore He no longer lives a life after the manner of 
this world. And if He 1s gone to the Father, then He 
must of necessity be wherever the Father is. But the 
Father is everywhere, both 1n heaven and out of heaven, 
in the earth and in all creatures. 


Since Christ has reached His glorious throne, 
And mighty gifts henceforth are His, 

My heart can rest in heaven alone, 

On earth my Lord I always miss; 

I long to be with Him on high, 

My heart and thoughts forever fly 

Where is my only Treasure. 





FIVE MINUTES DAILY WITH LUTHER 301 


October 27 


Holy Father, keep through Thine own name 
those whom Thou hast given me. John xvi. 11b. 


* * * 


In these words He explains what He prays for, 
namely, that the Father would receive them as com- 
mended to Him while He should be gone and should 
leave them alone in the world, and would preserve them 
as He had preserved them when present with them. 
And when He says “Holy Father!" it proceeds from 
the utmost fervor of His most ardent heart. It is as 
though He had said: ‘‘O, dear Father, keep them from. 
all false doctrine, that they might persevere in Thy holy 
Word and in the pure Gospel, whereby they are sancti- 
fied, and might not depart from it, nor fall into an 
outward sanctity. For unless Thou preserve them, all is 
over with their salvation." Whom Thou hast given Me, 
that is, as we have before observed, “who have My 
Word"; which He continually repeats and cannot for- 
get. Therefore, what He would say is this: Since 
Thou hast given them unto Me for this end, that they 
might become My disciples, and be called to true holi- 
ness, grant, O Father, that they may be preserved there- 
in, and be defiled by no one, nor be led aside and cor- 
rupted by any error. | 


Thy noblest wonders here we view, 

In souls renewed, and sins forgiven; 

Lord, cleanse our sins, our souls renew, 
And make Thy Word our guide to heaven. 


302 .FIVE'MINUTES DATEY (WIth? Io) EHER 


October 28 


That they may be one, as We are. John xvi. 
Tat: 
ee * * 

Christ is here to be understood thus: Christians 
ought to be so intimately united as to be altogether 
one thing, and to remain one undivided body, even as 
He and the Father are "one." Between these there is 
not only the same mind and will, but their whole in- 
divisible essence is the same. For if Christ be separated 
from the Father, one God can no longer exist, but a 
divided, separate, and distinct essence, though the union 
of the divine essence is much greater than that of the 
members in one body, and it is impossible for us to 
comprehend it. In the same manner Christ would 
also say: My Christians ought to be one flock, that 1s, 
one whole undivided body. “Though there is here an 
union different from that of nature, namely, a spiritual 
union. Yet it is called being ‘“‘one,’’ because therein 
the one cannot exist without the other, and if one part 
be taken away, it can no longer be called one thing, or 
"one." From this union the body is called Christianity, 
and a communion of the saints (not a mere sameness), 
in which all the saints or Christians are one multitude, 
and "body," and "lump." The Christian therefore has 
this confidence: He is certain that when the devil op- 
poses and attacks him, it is not he alone that is attacked, 
a finger only, but the whole body at the same time; 
that is, all Christians throughout the whole world, and 
so God Himself and Christ. 


Yet she (the Church) on earth hath union 
With God the Three in One, 

And mystic sweet communion 

With those whose rest is won; 

O happy ones and holy! 

Lord, give us grace that we, 

Like them, the meek and holy, 

On high may dwell with Thee. 


PINBSMINUTES DAILY WITH: LUTHER :305 


— 


October 29 


While I was with them in the world, I kept 
them in Thy name. John xvi. 12a. 


* * * 


That is, as long as they heard and saw Me, and 
conversed corporally with Me, I kept them in Thy 
Word, by teaching, by admonishing, by urging. by 
comforting, by exhorting, and by instructing them in 
every way, that they might not by any means be 
drawn aside from the knowledge of the Word. And 
now, as I am no more in the world, that is, as they 
will hereafter have no more conversation with me cor- 
porally, and will neither see nor hear me more, it re- 
mains that Thou take the care of preserving them upon 
Thyself, that they may persevere in the Word as they 
have begun; for they have Thy Word and are Thine. 


Hark! the Church proclaims her honor, 
And her strength is only this: 

God hath laid her choice upon her, 
And the work she doth is His. 


* He His Church has firmly founded, 
He will guard what He began; 
We by sin and foes surrounded, 
Build her bulwarks as we can. 


Frail and fleeting are our powers, 

Short our days, our foresight dim, 

And we own the choice not ours, 
- We were chosen first by Him. 





304 FIVE MINUTES DAILY WITH LUTHER 


October 30 


Those that Thou gavest Me I have kept, and 
none of them is lost, but the son of perdition; that 
the Scripture might be fulfilled. John xu. 12b. 


* * * 


I have kept them, that they might not be shaken or 
deceived by any false doctrine or holiness; and with 
such watchfulness have I kept them, that not one of 
them has perished but Judas, that son of perdition. 
And wherefore? Because he never clave to Me from 
his heart, nor embraced My Word seriously; but follow- 
ed Me only that he might, under the cover of My name, 
and by being with Me, heap to himself riches. But 
such a child of the devil as this was to be borne with 
in the presence and intimate society of Christ that that 
Scripture might be fulfilled which predicted that there 
should always be such Judases to be borne with by 
His disciples; even as Jesus Himself also cites these 
words from the 41st Psalm: ‘He that eateth bread 
with Me, hath lifted up his heel against Me" (John xit. 
18). Judas, therefore, is a type of all those who by 
the Gospel seek their own gain; of which kind there 
are not a few at this day, who boast themselves indeed 
in the Gospel, and yet seek nothing but the glory of 
their own name, ease, and speculation. Of such, there- 
fore, Christ takes an eternal farewell, denying that they 
are His disciples. “Therefore, He says, I cannot pre- 
serve them, but I must permit them to abuse the sanction 
of My name in which they boast themselves, although 
they have no desire to be Christians. 


A book is opened then to all 

A record truly telling 

What each hath done, both great and small, 
When he on earth was dwelling; 

And every heart be clearly seen, 

And all be known as they have been, 

In thoughts and words and actions. 


FIVE MINUTES DAILY WITH LUTHER 305 





October 31 


And now come I to Thee; and these things I 
speak in the world, that they might have My joy 
fulfilled in themselves. John xvi. 13. 


* * * 


After I had called them together and implanted in 
them My Word, Jesus says, I preserved them so long 
by my corporal presence until the Word had taken root 
and abode in them, so that it might by them be spread 
abroad more widely. And I was for this cause with 
them, that I might lay the foundation of this, and might 
obtain for them all those things which they, together 
with all Christians, should have need of. and should 
want to receive. But now the time is at hand that I 
must come again unto Thee and receive My kingdom 
and make that known by having the Word spread 
abroad among all nations. Therefore I commend these 
unto Thee, and I come unto Thee for this cause, that 
Thou mightest strengthen and guard them by Thy Holy 
Spirit and by Thy divine power. And these things I 
speak in the world as a testimony of My commendation 
of them to Thee, that they might hear how I pray 
for them that they may be under Thy sure care and 
protection; so that, by relying thereon, they might 
most surely believe that they will never be forsaken of 
Thee, even though the whole world, with all the devils 
together, should rage against them with all their fury. 
"That they might have My joy fulfilled in themselves, 
that is, that they might have consolation through the 
Word which they have heard with their ears, and have 
held fast in their minds; and that, being thereby 
gladdened, they might say, behold, Christ my Lord 
said this, He has thus faithfully prayed for me from 
His heart, I have heard from His mouth that He will 
defend and preserve me by the omnipotent and eternal 
power and might of His Father. 


He lives, my kind, wise, heavenly Friend, 
He lives and loves me to the end; 

He lives, and while He lives, I'll sing; 
He lives, my Prophet, Priest, and King! 


306 FIVE MINUTES DAILY WITH LU THER 


November I 


I have given them Thy Word. John xvi. 14a. 
* * * 


In these words He again intimates wbat goodness 
they sball experience in the world, that they might 
see how much they will stand in need of this 
consolation contained in the Word, and of that 
joy which is given unto them of Christ. And 
He more fully explains that which He had ex- 
plained before: that the Word which He has given 
them is the Word of the Father, calling it “Thy 
Word," and for this end: that they might have no 
further occasion to desire or seek. any other consolation, 
and that they might give all diligence to magnify that 
Word, love it, and prize it as the greatest treasure they 
have upon earth, and as given unto them as a joy and 
consolation against all adversities. [here is ( says He) 
no other treasure that I can give them but the Word 
which I received from Thee, and which I brought down 
from heaven with Me. ‘This I have given unto them; 
and I have with such diligence taught it them because 
I wish them to feel in their hearts that they have My 
solid, perfect, and eternal joy with them; and to be 
enabled to say after My death: ‘‘Here I have the Word 
of Christ, my Lord, yea, the Word of His Omnipotent 
Father; by keeping of which I am sure that no power 
upon earth nor any gates of hell can hurt Me; for He 
holds me in His omnipotent hand, and defends me with 
His paternal protection, away from which the violence 
of no one can ever pluck me. He accompanies His 
Word with His love, and has determined to hold it fast 
in all things, and He will by the same power defend 
and protect all those who desire and love it.” And 
this is wholly necessary, for we poor creatures greatly 
need this protection. 


He lives to bless me with His love, 
He lives to plead for me above, 
He lives my hungry soul to feed, 
He lives to help in time of need, 





FIVE MINUTES DAILY WITH LUTHER 307 
November 2 
And the world hath hated them. John xvii. 14b. 


* * * 


Here our character, and the true mark of Christians 
by which they are signalized in the world, are de- 
scriptively set forth. If you desire to be a disciple of 
Christ, and if you love His Word, then do not be 
ashamed of this mark, but be content to have the world 
your enemy. For you will find that, not strangers and 
wicked and abandoned men only, but your best and 
most intimate friends, honorable and worthy men, and 
also men revered and respected by the world for their 
sanctity, will turn against you and plot your destruc- 
tion, or will traduce you and lay snares for you from 
every quarter. And yet there will be nothing of which 
they can accuse you, or which they can lay to your 
charge, no vice of which they can condemn you, either 
of having defrauded anyone, or hurt him, or in any way 
injured him, but only that you love, hold, cherish, 
confess, and preach the Word of Christ. “The world 
knows how to wink at, to pardon, to cover with a good 
grace, and to excuse all crimes; it knows how to ex- 
tend its benevolence to all kinds of enormities, by open- 
ing its doors, by toleration, by pity, by affording relief. 
But Christians the earth cannot endure; so that he who 
persecutes, condemns, and punishes them with death is 
endowed with the most exalted virtues, does God the 
highest service, and confers a benefit on his country, as 
Christ says in John, chapter 16. Therefore these words 
are most expressive: "Ihe world hath hated them." 
As though Jesus would have said: The world has 
nothing else to do but to persecute Christians with its 
hatred. | 

Be of good cheer; your cause belongs 
To Him who can avenge your wrongs; 
Leave it to Him, our Lord. 

Though hidden yet from mortal eyes, 
His Gideon shall for you arise, 
Uphold you and His Word. 


308 'BIVE' MINUTES DAILY WEREIZERFETIETS 


November 3 


Because they are not of the world, even as I am 
not of the world. John xut:. 14c. 


* * * 


In the catalogue of those whom the world hates, 

I also am to be numbered (says Jesus) and to be put 
first upon the list. And therefore My disciples will not 
have a better lot than I had; for if they called the 
Master of the house Beelzebub, how shall they pay 
more respect to His disciples and to them of His house- 
hold? But the world, as it appears to itself, has just 
causes for persecuting me with hatred; nor can I be in 
favor with it when I am forced to show unto it its 
blindness and misery, and to reprove the folly of its 
wisdom and outside show of sanctity, which is ac- 
counted nought before God. Not that My design is to 
hurt them, or to do them any injury, but to bring them 
help, and rescue their miserable and captive souls from 
the jaws of the devil, and lead them unto God. This 
the devil cannot bear, and therefore it is that he so 
much storms and rages, stirring up and exasperating 
their minds against Me and My Word. And the world 
cannot depart from its blindness and presumption, nor | 
patiently suffer its deeds and whole life to be condemned 
and accounted nought. Therefore (says Christ), “I 
have given them Thy Word," that they may rejoice 
and delight in this against all the ignominy and con- 
tempt of the happy world, and that thus they may 
with a gladdened mind despise all its favor and ap- 
plause, and account it nought; yea, may avoid and 
shun it by all possible means, and have nothing to do 
with it. 

Fear not, O little flock, the foe 

Who madly seeks your overthrow; 

Dread not his rage and power: 

What though your courage sometimes faints, 

His seeming triumph o’er God's saints 

Lasts but a little hour. 


FIVE MINUTES DAILY WITH LUTHER 309 


November 4 


I pray not that Thou shouldst take them out of 
the world. John xvi. 15a. 


* * * 


I pray not that they might go with Me out of the 
world, for not a few things remain to be accomplished 
by Me through them; namely, that they may extend 
My kingdom, and make My flock more numerous. 
They have received the Word from Me, but as My 
counsels will not permit Me to remain longer in the 
world, there are many yet to be converted by them, 
and to be brought, through their Word, to believe on 
Me; for their sakes, therefore, I pray not that Thou 
shouldst take them out of the world, though the world 
cannot endure their presence, and they, on the other 
hand, have had enough of the world and nauseate it. 
And this is the reason why Christians, and especially 
ministers, ought to desire a longer life. The devil and 
the world are our greatest enemies and afflict us with 
every kind of plague: such and so base are the ingrati- 
tude and contempt cf malignant men, and so horrible 
is their blasphemy, and their persecution of the Word 
of God. And therefore, nothing would be more de- 
sirable than if God should take us out of the world at 
our first outset, and thus prevent us from being com- 
pelled to see and hear such wickedness, ingratitude and 
blasphemy. But why should this be? ‘There is ever a 
small company who are daily in Jeopardy in manifold 
ways, and we must watch and labor that these be not 
torn away from the Gospel, nor must that care be 
omitted as long as we live. For it is a laborious and 
arduous task, with all our labors, devotedness, and dili- 
gence, to keep the Word among a few. 


Who shall to Israel's outcast race 

From Zion bring salvation? 

God will Himself at length show grace 
And loose the captive nation; 

That. will He do by Christ their King; 
Let Jacob then be glad and sing, 

And Israel be joyful. 


310 FIVE MINUTES DAILY” WI PHAR Ure 





November 5 


But that Thou shouldst keep them from the evil. 
John xvi. 15b. 
* * * 

Afflictions and perils we must endure in the world 
for the Word’s sake, both from tyrants and from sects, 
which will assail us on all sides; the one with false doc- 
trines, the: other with all the bitterness of persecution, 
and both leaving no stone unturned that the world may 
be torn from us. And, in addition to this, we live 
surrounded with so powerful an army of devils, that 
we are like one poor lost solitary sheep in the midst of 
wolves; yea rather, we live in the midst of the most 
furious and roaring lions (as Peter says), who are all 
gnashing their teeth at us, and ready to grind us to 
pieces with their jaws and to swallow us up. . And, 
tell me, who is it that preserves us in such a perilous state 
of things, so as to enable us to stand in the midst of 
such a multitude of the most deadly and cruel enemies? 
Who is it that keeps us from being cast down in our 
minds, from despairing every moment, and from losing 
both the Word and faith together? Who is it that at 
such times as these defends us against the power of our 
tyrants, and against the inveterate malice of the devil? 
No human power or wisdom has hitherto protected us. 
The guardian of our safety sitteth above, who, mindful 
of this prayer, saith: My Christ once prayed for them, 
and for this cause they are to be kept and defended by 
Me. And this is our trust, protection, and defence, 
which prevents our enemies from fulfilling the desire 
of their mind in afflicting us, though they should burst 
with the overwhelming rage of their furious though 
impotent mind, or though they should persecute us in 
vain till the minds are tired out, for God will rescue us 
from their teeth. 

Though united world and devil, 
All their power can no more 

Do than mock and cavil. 

Let derision now employ them, 
Christ e’en here will appear 

And ’fore all destroy them. 


EIN ESNINÜMESTDBAILY WITH LULPHER. 311 


November 6 


They are not of the world, even as [ am not 
of the world. John xui. 16. 


* * * 


This is that on which our whole consolation rests. 
And therefore it is that He repeats it so many times, and 
by that means touches the heart and thoughts of His 
disciples. For what He would say is this: You feel 
and complain that you must yet remain in the world, 
which cannot endure you and which loads you with 
every evil, so that you are every hour in peril of your 
salvation. I know this full well. But you ought to 
be content with this consolation, that they will never 
have power over you, and that you will never be left 
in their hands, because you are not theirs but the 
Father’s. Take of the world an eternal farewell, who 
belong to their own god, the devil, for you shall have 
even in the midst of your afflictions from a raging world, 
a sure protection, being so guarded as to have no part 
of the world whatever. And when God shall see a 
fit time, He shall deliver you, and take you out of the 
way of that destruction that shall overwhelm the 
wicked. 

Satan, I defy Thee; 
Death, I need not fly Thee; 
Fear, I bid thee cease! 
“ Rage, O world, thy noises 
Cannot drown our voices 
Singing still of peace. 
For God’s power guards every hour; 
Earth and all its depths adore Him, 
Silent bow before Him. 


312 ‘FIVE MINUTES DAILY WITH LU GHER 


November 7 


Sanctify them through Thy truth. John xvi. 
17a. | 
* * * 

Jesus here presses still one thing more; yet whatever 
He asks pertains to the Word only. He does not say: 
If it is Thy will to defend them from afflictions, then 
cause them to run away into some desert, or to hide 
themselves in some monastery; but: Defend them that 
they may remain sanctified, and that through Thy 
truth, which is true and pure sanctification. What the 
devil aims at with his might is to introduce by the 
leaders of his sects that doctrine which carries with it 
the greatest show and the most plausible appearance of 
truth and sanctity. He does not attack us with temp- 
tations to gross and fleshly sins, knowing that all such 
endeavors would be in vain, and that he would thereby 
gain no victory at all. But, seeing that all our strivings 
and endeavors are directed to the attainment of holiness, 
he sets that holiness only before us, that he might fur- 
nish us with help in the acquirement of it; and with 
such splendor does he adorn and set off this holiness 
that no human power can overcome it. but we are 
deceived and caught by its appearance, imagining it to 
be real. "Therefore we must without intermission strive 
against false holiness. Jesus prays: O dearest Father, 
defend them from all outward show of holiness, and 
sanctify them in truth. And to be sanctified in truth 
is what Paul in his Epistle to the Ephesians, chapter 4, 
calls “being created in righteousness and true holiness.”’ 
Hence Christ, and Paul likewise, say that there are many 
who have the praise and honor of holiness, but their 
holiness is all in outward show. 


Fictions they teach with cunning art, 

And lies of man’s invention; 

Not grounded on God’s Word, their heart 
Breeds naught but strange dissension; 

One chooses this, another that, 

Untold division they create 

Though saintlike in appearance. 


eee ee EZ ERR C 
FIVE MINUTES DAILY WITH LUTHER 313 





November 8 


Thy Word is truth. John xut. 17b. 
* * * 


You wish to know for a certainty and infallibly 
what true and real holiness is, that you may be able 
to distinguish it from all others; then look at the 
Word only, and suffer not yourself to be deceived by 
any false show. For the Word is a true touchstone 
whereby real holiness is distinguished and discovered; 
more than that, the Word itself is that alone which 
truly sanctifies. Whatever is not the Word, or to be 
proved by the Word, is not holiness, but falsity, pro- 
fanity, frivolity, and a thing of nought. We are to 
hear the Word from the mouth of Christ only. He 
that hears and believes His Word has rightly the truth 
of God which sanctifies, without any hypocritical show. 
For if you believe His Word, then you can hold fast 
no hope or confidence in your own reason and wisdom, 
nor in your own strength and works. Unfeigned 
humility always follows where there is unfeigned faith. 
And true patience and love to the brethren always 
follow upon true humility. You will know the tree 
by its fruits, and also who they are who have and 
hold the Word of Christ. True holiness is nothing 
else but a true faith in the Word of Christ, which the 
Father first freely gives, from which all kinds of good 
fruits proceed. We openly and freely confess before 
the whole world, and in the face of all devils and sects, 
that there is no life, no good works, no spiritual and 
sublime cogitations, nor any self-forced devotion that 
can make men saints. In a word, there is nothing in 
us from which holiness can proceed. | 


O for a faith that will not shrink, 
Though pressed by many a foe; 
That will not tremble on the brink 
Of poverty or woe. 


314 .FIVE. MINUTES’ DAILY WITH LUTHER 


November 9 


As Thou hast sent Me into the world, even 
so have I also sent them into the world. John 
xvii. 18. 

* * * 

In these words you hear why Christ prays the 
Father to sanctify them; namely, that He might set 
them apart and send them forth into the world to 
preach the Gospel. And by these words Christ creates 
His apostles, and forms them into teachers and preachers. 
making all of us to be their disciples, and subjecting 
us all to their mouth, whether learned or unlearned, 
that every one might humble himself, with how much 
wisdom, learning, and genius soever he may be endued. 
and that all might suffer those simple fishermen to be 
their masters and teachers, and hear them as they would 
hear Christ the Lord. As Thou hast sent Me into the 
world is no common saying, it is no trifling matter to 
— believe that Christ was sent into the world by the 
Father; that is, to be fully persuaded in your conscience 
and undoubtingly to believe that when you hear the 
words that proceed out of the mouth of Christ, you 
hear the Father speak unto you from heaven. What 
is there in all things human and divine which anyone 
should desire more ardently than to hear God Himself 
speaking? Here then is given to you the surest testi- 
mony, that he who hears the Word of Christ hears the 
Word of Him who made heaven and earth by His Word. 
And this same thing is here testified concerning the 
mouths and preachings of the apostles. Even so have 
I also sent them into the world. That is, as they have 
heard Me, so also are they to be heard by all My future 
disciples. This is the same also as that He said unto 
them in another place: ‘‘He that heareth you heareth 
Me.”’ | 
Make them Apostles! Heralds of Thy cross; 
Forth may they go to tell all realms Thy grace; 
Inspired of Thee, may they count all but loss, 
And stand at last with joy before Thy face. 


MER Sees Wty ed at la E an 
FIVE MINUTES DAILY WITH LUTHER 315 


November 10 


And for their sakes I sanctify Myself. John 
xuu. 19a. 
* * * 

This also Jesus adds that He might again strike at 
hypocrites and pretenders to holiness. For, after He 
had prayed that the Father would sanctify them through 
the Word, someone may perhaps ask: What Word 
is that which offers and brings unto us sanctification? 
‘It certainly cannot be the Ten Commandments. 
Though they are the Word of God, and though they 
are holy, they cannot give that sanctification of which 
we are here speaking, which makes us saints before God; 
nor can we by our own powers fulfill what they require 
of us: neither can they purify the heart even when 
those external works are performed. Christ here uses 
that term “sanctified’’ out of the Old Testament. 
Under Moses they were said to be sanctified who 
brought their sacrifices, and sacrificed oxen or sheep, or 
wheat, or flour, or wine, or brought any other thing 
of the same kind, which, when the priest took them into 
his hand were no longer common things, but were said 
to be offered to the Lord and sanctified. But My 
Christians (says Christ) have need of another sacrifice 
whereby they might be sanctified truly; and this shall 
be done by My sacrificing Myself for them. These 
words are not to be understood as signifying that Christ 
had need to be sacrificed, as one that was not sanctified 
before: for He was holy from the womb of His mother. 
But to "sanctify'" in this place signifies to discharge and 
perform the office of priest. I will offer a holy sacri- 
fice and perform the office of priest. And what shall 
that be? I will “sanctify Myself’; that is, I will be 
the offering and the victim. I sacrifice Myself as a holy 
sacrifice, and that for them. 


Jesus the sacrifice became 

To rescue guilty souls from hell; 
The spotless, bleeding, dying Lamb, 
Beneath avenging justice fell. 


316 FIVE MINUTES DAILY WITH LUTHER 


November 11 


That they also might be sanctified through the 
truth. John xui. 19b. 


* * * 


How eloquently and clearly Christ speaks concerning 
real sanctification, 1n order to instruct us, that we may 
not err from the true sanctification; moreover, that we 
might take care that we teach no other sanctification 
than His, nor think of seeking satisfaction 1n any other 
way. For He well knew how laborious a struggle 
this would be, and how many temptations would at- 
tend it; how it is engendered in us (even in us who 
are Christians) to seek after something in ourselves, or 
something we are to do, in order to become sanctified. 
Therefore He appends with so much care the words: 
“Through the truth," and opposes that to all the false 
and worldly confidence that is placed in human and 
natural sanctification. My sanctification (says He) 
causes them to be sanctified in truth. Then, if this be 
true, you may easily conclude that all other things and 
means whereby we impiously pretend to become sancti- 
fied before God, are to be accounted vain and damnable. 
For these two things cannot stand together: that the 
blood of Christ should sanctify and that our professions 
and works should procure satisfaction. Where there 
is a right faith, which believes that the sanctification of 
Christ alone avails before God and becomes our sancti- 
fication, that faith sanctifies all our works; they are not 
sanctified from any respect to our merit, but for that 
faith’s sake from which they flowed, without which no 
works, no life, can please God. Scripture honors them 
with the appellation of saints who hear and receive 
the Word, though they be yet in flesh and blood. 


My faith looks up to Thee, 
Thou Lamb of Calvary, 
Savior divine! 

Now hear me while I pray; 
Take all my guilt away; 
O let me from this day 

Be wholly Thine. 


eet ee 
FIVE MINUTES DAILY WITH LUTHER 317 


November 12 


Neither pray I for these alone, but for them 
also which shall believe on Me through their Word. 
John xvi. 20. 

* * * 

We ought to write this text in letters of gold, be- 
cause it belongs particularly to us. Christ makes 
mention of us Gentiles also; nay, He embraces in this 
His prayer all Christianity, even unto the last day, that 
its power may extend everywhere wherever the Word 
of the Apostles should come, and wherever it should be 
received by faith, no place or person being excluded. 
And this is our hope, our confidence, and our greatest 
treasure. This text is moreover diligently to be marked 
for the manner in which Christ has therein extolled and 
praised the preaching of the Apostles, by which it is 
that we are brought unto Him, and by which we believe 
in Him. These words: which shall believe (which 
isa work of the heart and of the internal man) and, 
through their Word are to be joined together. For he 
is called the internal man who believeth and has all his 
heart's confidence and hope fixed in God alone. Faith 
is no work of the body but of the internal recess of the 
heart. And Christ says that they shall believe, that is, 
that they shall become internal or spiritual men, 
through the Word of the Apostles. And although all 
do not believe, yet there are many believers. Christ 
Himself does not say that all shall believe. But we 
know that some who hear the Word believe, which can 
be proved and made evident from many testimonies and 
examples of the Scripture. Therefore we conclude that 
the Word is necessary and profitable, not to the ears 
only, but to the heart and to the inward man, and 
that the Word is the medium through which faith is 
communicated to the mind. 


Let every ear attend, 

And every heart rejoice; 

The trumpet of the Gospel sounds 
With an inviting voice. 


318. FIVE. MINUTES DAILY! WITHFEUTEIBR 


November 13 


That they all may be one. John xvii. 21a. 
* * * 


He that believeth through the Word of the apostles, 
to him are given the grace and virtue of this prayer. 
He, together with all Christians, forms the body of 
Christ; so that, whatever grief or whatever good 
happens unto him as a member of the body, the same 
grief or good happens unto the whole body: nor does 
this or that saint only, but all the prophets, martyrs, 
Apostles, and all Christians in the world together, and 
those who are with God, suffer with Him, conquer with 
him, fight for him, and help, defend, and upnold him. 
And what greater blessing can come upon anyone than 
to be -rought into this communion and fraternity, and 
to be made a member of this body, which is called 
Christianity, a body of such a nature that God has 
united to it Himself, with all His infinite blessings. 
It is an high, all-powerful mistress and queen of heaven 
and earth, at whose feet the world, the devil, death, 
and hell must fall prostrate as soon as the Word is 
spoken. And who can hurt the man that has this 
confidence, and that knows that when he suffers the 
least grief all heaven and earth, with all the saints and 
angels, cry out against his oppressors! And if he be 
assaulted by sin, which wishes to terrify, gnaw, and 
press upon his conscience and to threaten him with death 
and hell, God immediately, with all the assembly of 
the elect, says: Sin shall not gnaw you, nor shall hell 
swallow you up. But to arrive at this there must 


be faith. 


Make us to hear in each sweet Word 

Thy Holy Spirit calling 

To oneness with Thy Church and Thee, 
That heavenly bond forestalling 





FIVE MINUTES DAILY WITH LUTHER 319 


November 14 


As Thou, Father, art in Me, and I in Thee, 
that they also may be one in Us. John xut. 216. 
* MET Sk 

Jesus here presents to us Himself and the Father as 
an example and a similitude, that He might thereby 
declare unto us that unity wherein He desires us to 
be united. “And I and the Father are one" (He says) 
— the same divine essence and majesty. According to . 
this example all should be one, and one solely in Us; 
we should be so one body that all may have whatever 
we posses.  '"Whereby are given unto. us exceeding 
great and precious promises; that by these ye might be 
partakers of the divine nature," as Peter says, Second 
Epistle, chapter 1. And although the Father and 
Christ are one in the divine essence in a more sublime 
way than we can comprehend, yet we have this blessing. 
that we enjoy the benefits of it. Moreover, these words 
are also spoken for our consolation and stay against the 
world and the devil. For although he should attack 
any one weak member of the Christian body, or make 
an assault on all Christianity together, yet he is com- 
pelled to bear and feel that he has not attacked us only 
but Christ Himself, and not Christ only, but the 
Father also; that is, the omnipotent and eternal Majesty. 
We are so united that you can hold no Christian in 
contempt, offer an insult to none, persecute none, injure 
none, and, on the contrary, you can honor none, do a 
kindness to none, without doing it to God Himself. 
For God has given all things into this His Christ, and 
Christ has given them all to His Christians, and all are 
connected together as the links of a chain. 


One Baptism and one faith have we, 
One Spirit sent to win us, 

One Lord, one Father, and one God, 
Above, and through, and in us. 
Never, by schism, or by sin, 

May we that union sever, 

Till all, to perfect stature grown, 

Are one with Thee forever. 


320 : FIVE MINUTES DAILY "WITHXEU PHER 


November 15 


That the world may believe that Thou hast 
sent Me. John xvii. 2lc. 


* * * 


This is the fruit that follows from such an union; 
namely, that the Word of Christ breaks forth, and being 
spread far and wide throughout the world, is there 
received as the Word of God; in which are contained 
an almighty, divine, and invincible power, and a never- 
failing fountain of all grace and blessedness. ‘This 
is the most excellent of all knowledge, which is so 
deeply hidden and so rare, and which can never be fully 
learned; and therefore it is that Christ makes mention 
of hardly anything else, and repeats it in almost every 
word He speaks. For it never entered into the mind and 
heart of any man that he should account all his own 
things naught that he either knows or can do, and 
should creep into the righteousness, sanctification, and 
wisdom of Christ, as contained in, and made known by, 
the weak preaching of His Word. Wherefore I ad- 
monish the more diligently that we studiously learn and 
thoroughly weigh these words and the whole of this 
chapter, in which the sum of the whole Christian doc- 
trine is so copiously and fully handled, and asserted in 
such powerful words; namely, that we have all things 
in Christ that we have need of, and have nothing in 
ourselves or in any other man, but all in Christ only. 
The words themselves indeed are common and simple, 
and this is the reason that the wise so negligently pass 
over and despise them. 


From heaven above to earth I come 
To bear good news to every home; 
Glad tidings of great joy I bring, 
Whereof I now will say and sing. 
This is the Christ, our God and Lord, 
Who in all need shall aid afford; 

He will Himself your Savior be, 
From all your sins to make you free. 


LLU a eee 
FIVE MINUTES DAILY WITH LUTHER 321 


November 16 


And the glory which Thou gavest Me, I have 
given them; that they may be one, even as we 
are one: I in them, and Thou in Me. John xit. 
225 120 A * * * 

Behold, what a length of time He dwells upon this 
same thing, and how much He desires us and persuades 
us to esteem it as the greatest and most necessary doc- 
trine, which is the most full of consolation of all that 
are delivered to us. I have given them (says He) My 
glory, that is, a thing great and magnificent, exceeding 
all majesty and honor, and precious, not for the abund- 
ance of its riches and the profusion of its treasures only, 
but to be truly and sacredly praised and extolled. But 
what is that glory which Christ has and gives? Even 
that of which He spoke just before, "that they all may 
be one, as the Father and I are One." This is that 
excellent and precious treasure and fountain, that in- 
exhaustible mine of all the divine benefits, life, consol- 
ation, and blessedness, if the man only believes. This 
faith, however, is not an idle empty cogitation, but a 
living, serious, consolatory, and undoubting confidence 
in the heart of the man that he shall obtain this glory 
whereby we are made one with Christ, and so, through 
Him, one with the Father also, and as Christ cannot 
be divided and separated from the Father, so no Chris- 
tian member can be separated from Christ. But 
whence does this glory proceed whereby we are all made 
one in the Father and in Christ? It certainly does not 
proceed from our own merits, nor it is procured by 
human works and powers, but it is brought unto us, 
bestowed upon us, and freely given to us by Christ. 
By the Word we are all made one in one faith; and by 
that faith we become one spiritual body, although the 
works of each member are not the same. Faith collects 
and concentrates all the works and makes them one, so 
that all hearts together cling to the one Christ and the 
Father. The saints on earth and those above 

But one communion make; 
Joined to their Lord, in bonds of love, 
All of His grace partake. 


322 FIVE MINUTES DAILY WITH LUTHER 


November 17 


That they may be made perfect in one. John 
xvi. 23b. 
* x * 

It is not enough (says Jesus) that they be one, but 
they must be made perfect in one. As though He had 
said, I have some Christians who must all be made and 
become one; but there is a deficiency, arising from many 
of them being yet weak. The unity of essence is indeed 
effected, but it stands only in faith; and as much as there 
is of faith, so much is there of perfection. Therefore 
He prays the Father that they may be made perfect, may 
grow more strong in their begun faith, and may be made 
one perfectly in Christ. In the same manner Paul also 
speaks (Col. u.): “Ye are complete in Him," that 
is, you have an overflowing abundance in Christ, nor 
have you need to seek anything more elsewhere. Hence 
he that has Christ is said to be perfect; that is, he has 
a full and perfect treasure of all the blessings that the 
mind can think worth craving or desiring, which are 
eternal life, righteousness, wisdom, and all divine 
blessings. Nor does such a man want anything, but 
to take heed and persevere in holding fast these things 
unto the end. ‘The treasure is present with us, and 
collected together into one place, but the vessel is weak, 
for which cause we cannot hold it fast so perfectly as 
we ought; for we carry, as St. Paul says (IJ Cor. tv.), 
"this treasure in earthen vessels." On that account, 
therefore, we are to labor daily in unceasing prayer, con- 
tinual preaching, and much admonition, and to fight 
against all opposition and temptations, that we do not 
lose so great and precious a treasure, nor give the devil 
an occasion or opportunity of plucking it out of our 
hands, but that we take the more earnest heed to guard 
and hold it fast, and shun no peril for such a treasure’s 
sake. 

O watch, and fight, and pray, 
The battle ne’er give o’er; 
Renew it boldly every day, 
And help divine imp!o-:. 


PIVBUMINU TES "DAILY WITH LUTHER 323 


November 18 


And that the world may know that Thou hast 
sent Me, and hast loved them as Thou hast loved 
Me. John xvutt. 23c. 


* * * 


There are two things that Jesus especially dwells on 
in this chapter. The one, that we who have come to 
the faith by the preaching of the Apostles, and those 
who shall be brought to the same faith daily, should 
by that faith become one. The other, that by this 
unity it might become known to the world that Christ 
was sent by the Father, and that we are loved by Him. 
For in these two things, namely, the Word and faith, 
stand the whole matter. And he that loses these, 
loses all; nor is there any counsel or help remaining 
for him. No moral probity can avail him anything. 
All works, and all life, however blamelessly spent, are 
vain. All unity is taken away, Christ is lost, and 
neither the knowledge of the Word nor of the Father 
can be attained unto. And hast loved them as Thou 
hast loved Me. ‘This is what ought to flow from the 
knowledge of the Father and of the Word, that our 
hearts may with gladness and without a doubt, be 
enabled to say that we are the children of God and 
have a propitious Father. For it is the peculiar office 
of Christ to make us fully assured by His Word that 
we may promise to ourselves all the love and grace of 
God; even that love wherewith He loved Christ His 
only-begotten Son from the foundation of the world, 
that inestimable and eternal love, which is comprehen- 
sible by no heart of man. This is the wonderful and 
ineffable glory which is freely given us 1n Christ; but 
in the Word and faith only, until we get into the full 
enjoyment of it in the life to come. 


But now and ever, Lord protect 

The temple of Thine own elect; 

Be Thou in them, and they in Thee, 
O ever-blessed Trinity! 


324 -FIVE MINUTES DAILY WITH LUTHER 


November 19 


Father, I will that they also whom Thou hast 
given Me, be with Me where I am. John xvi. 


24a. 
* * * 


This is the last, but of all the most consolatory, part 
of this prayer for all that depend on Christ, whereby 
we are rendered certain and assured of that which we 
are brought to expect; namely, that we shall have a 
rest, and sure and peaceable habitations and mansions, 
seeing that here in the world we are exiles and live in 
utter banishment, having no certain dwelling place. 
What Jesus would say is this: Be of good cheer. 
Let the devil and the world roar and rage against you, 
by destroying you, by burning you, and by extermin- 
ating you from off the face of the earth. There is one 
who holds a most watchful care over you, that you 
may arrive in safety in the place that you desire, where 
you shall be safe and secure from the. world and all 
devils. And where is that place? Where I am, says 
He; that is, in the arms and bosom of the Father. 
This Scripture, therefore, we ought to use as a support 
and pillow for our souls, and securely resting thereon, 
be ready to depart with joy when the wished-for 
moment arrives, wherein we are to be delivered from 
every evil and be taken away into eternal rest. But 
it has already been more than once shown whom Christ 
means by these words: Whom Thou hast given Me, 
namely, us, who hold fast His Word, and especially 
when the storms of temptation increase, and when 
the world tries us and loads us with shame for the 
Word’s sake. Then we ought boldly to take to our- 
selves these prom'ses, although we be still sinners, filled 
with much weakness and covered with many defects. 


Jerusalem my happy home, 

Name ever dear to me, 

When shall my labors have an end 
In joy, and peace, and thee? 


BEVMBSMINUMES DAILY WITH LUMHER 325 


November 20 


That they may behold My glory which Thou 
hast given Me: for Thou lovedst Me before the 
foundation of the world. John xvii. 24b. 


* * * 


My Christians shall be brought to that state of 
felicity that they shall not only be where I am, but 
shall be brought into an open vision of My Glory. 
For here upon earth we know that glory by faith only, 
and do not see it, except “through .a glass, darkly’; 
namely, as far as we hear it preached, and embrace it in | 
our minds: that Christ arose from the dead, that He 
ascended into heaven, and sits 1n the majesty and glory 
of the Fatber, and is the one almighty Lord of all 
creatures. But in the life to come another light will 
shine, where we shall no more believe, nor preach, but 
shall be in the presence of Christ, and sball see Him 
openly before us, and be filled with joy and pleasure 
unspeakable. The magnitude of this glory is far above 
all sense, and far exceeds all human intellect, that we 
poor miserable creatures are to be brought to that place 
where we shall forever behold before our eyes so great 
and so unknown a majesty of the divine glory. More- 
over, that our bodies sball, by the power of His glory, 
be made to shine in glory, far brighter than the sun and 
the stars. For all these things will the vision of this 
glory bring with it. For T'hou lovedst Me before the 
foundation of the world. ‘They shall see this glory, 
that they may know that I am the Son, know Him not 
only as sent into the world and born of a virgin, but 
as Thine only Son whom Thou hast loved from the 
foundation of the world; that is, that I am equally 
with Thee the one God, and begotten from everlasting. 
For God could not love Him more than by giving Him 
an equal and eternal divinity. 


Knowing as I am known, 

How shall I love that word, 
And oft repeat before the throne, 
"Forever with the Lord!’ 


326 FIVE MINUTES DAILY WITH LUTHER 


November 21 


O righteous Father, the world hath not known 
Thee: but I have known Thee, and these have 
known that Thou hast sent me. John xutt. 25. 


* * * 


Jesus in this hour looked back upon the world, which 
would not by any means endure the Word, but raged 
the more against it the more it was preached. Whereas 
it ought to have been willing to run to the ends of 
the world to obtain such a Word, or to have sought it 
earnestly with bended knees, and not to have despised 
it ungratefully when thus gratuitously offered, nor to 
have returned its preachers every injury as their reward. 
Christ therefore 1s compelled to say, Thou art indeed 
a righteous God, and doest righteously and justly, in 
making that distinction between the world and those 
whom Thou hast given Me. The world hath not 
known Thee, nor does it wish to know Thee. I tell 
and deliver to them all things that pertain to the true 
knowledge of God; namely, that nothing avails with 
Thee but a sole and simple trust in Thy grace and 
goodness as freely given, and, moreover, that they have 
all things in Me. But they will neither patiently hear 
Me, nor My Word, asserting that what is declared by 
Me is nothing at all. ‘They will have only their own 
wisdom, righteousness, and works to be available, and 
will approve themselves unto Thee by trusting in these. 
But I have Rnown Thee, and these have known that 
Thou hast sent Me. ‘That is, J am fully assured that I 
teach Thy Word as Thou wouldst be honored and be- 
lieved. on, that men may laud and praise Thee for Thy 
grace. My Christians, whom Thou hast given Me, 
receive that grace and goodness and know Thee thus: 
that Thou hast sent Me—in which the whole knowl- 
edge of the Father consists. 


Jesus, our only Joy be Thou! 
As Thou our Prize wilt be; 
Jesus, be Thou our Glory now, 
And through eternity! 


FIVE MINUTES DAILY WITH LUTHER 327 





November 22 


And I have declared unto them Thy name, and 
will declare it; that the love wherewith thou hast 
loved Me may be in them, and I in them. John 
XU 251 * * * 


I have given them Thy Word (Jesus says) , by which 
they have become acquainted with Thy name: how 
Thou art named, what Thou art, and how Thou wilt 
be worshiped and honored. To know the Father is 
not only to know how He formed the heaven and the 
earth, how He helps the good, how He punishes the 
wicked; but that He sent His Son into the world and 
gave Him unto us, who has taken away death, and has 
procured for us reconciliation with the Father. This 
is the true name of God, which opens to us His mind 
and will, and discloses to us His paternal affection. But 
Christ adds: And will declare it. That is, I will not 
be content with having begun to manifest Thy name, 
but will go on to make it more manifest, and will urge 
the same unceasingly both by the Word and by the 
Spirit, that my Christians may not seek after anything 
else, or anything more great, but may be occupied in 
this one thing, that Thy name may become the more 
illustrious, and that they may the more firmly retain it 
in their minds. That the love wherewith Thou hast 
loved Me may be in them, and I in them. This, then, is 
the main thing to be attained unto; that we know the 
will and heart of the Father, here by the Word preached 
unto us, and hereafter, in the life to come, by open 
vision, whereby we shall behold how He loved us, and 
will love us forever, but through His Son Jesus Christ 
only. When we attain unto this, then shall we be in 
possession of the whole treasure of our consolation and 
salvation. Then shall we dwell in Him and He in us, 
so that we shall remain forever united in one. 

O bliss! in Jesus’ name I’ve tendered 

My prayer; He pleads at Thy right hand for me, 

Yea and Amen in Him is rendered 

What I in faith and Spirit ask of Thee. 

O joy for me! and praise be ever Thine 

Whose wondrous love has made such blessings mine! 


328 FIVE MINUTES DAILY WITH LUTHER 


November 23 


‘THE APOSTLES’ CREED 
* * * 


There are in the Apostles’ Creed three heads: the 
three Persons of the Holy Trinity are therein enumer- 
ated. The first head refers to the Father, the second to 
the Son, and the third to the Holy Ghost. Now this 
article concerning the, Holy Trinity is the most impor- 
tant of all the articles of the Christian faith, upon which 
all the other articles depend. We are first of all re- 
minded that there are two ways of believing. The 
one, when I believe that God is, and know that those 
things are true which are said of the Turk, of the 
devil, or of hell. “The other way of believing is when 
I believe in God: that is, when I not only believe that 
those things which are said of Him are true, but when 
I place all my trust and hope in Him, and so stay my 
mind upon Him as to have no doubt of His. gracious 
goodwill toward me; and when I moreover believe that 
He will perform all those things in me which are glori- 
ously said and proclaimed of Him. And this is the faith 
that is commanded in the first precept, when it is said: 
Thou shalt have no other gods before Me. And as 
this faith or trust of heart can be set in no one but in 
God, and yet, as this same faith and trust of heart are 
set in Jesus Christ and in the Holy Ghost also, it is a 
conclusive proof that Jesus Christ and the Holy Ghost 
are of the one same divinity as God the Father. For 
as the same faith is set equally in all three Persons, they 
are therefore all of equal divinity. 


O Trinity in Unity 

One only God and Persons Three; 

In whom, thro’ whom, by whom we live, 
To Thee we praise and glory give; 

O grant us so to use Thy grace, 

That we may see Thy glorious face, 

And ever with the heavenly host 

Praise Father, Son and Holy Ghost. 


BEVESMINUSTES DATE! WITH LUEHER, 329 


November 24 


THE APOSTLES’ CREED 


I believe in God the Father almighty, Maker of 
heaven and earth. 
* * * 

That is, I renounce all evil spirits, idolatries, magic 
arts, and everything that arises out of unbelief. I set 
my hope and trust in no man; not even in myself, my 
power, my learning, my wisdom, my righteousness, my 
fortune, nor anything that belongs to me. I trust in no 
creature either in heaven or in earth. I commit myself 
unto, and I believe 1n, the One invisible God only, the 
Maker of heaven and earth, and the Lord of all creatures. 
And I do not fear the arts and deceptions of all the 
evil spirits together; for my God is greater than them all, 
and they are all under His command. And though all 
men should forsake and even persecute me, nevertheless 
I have all my hope and confidence set in God. Nor 
shall my poverty, nor my ignorance, nor any want of 
righteousness, nor even the contempt of all, hinder me 
from believing. Nor shall my sins turn aside my faith. 
For my faith is far above all these things. Nor will 
I ask any signs of. God, nor at all tempt Him by so 
doing. I trust steadily in Him, however long it may 
be before He fulfills all my desires. Nor will I set Him 
any limits, measure, or time. As He is the Creator and 
Lord of heaven, earth, and all things, who can hurt 
me or take anything from me? Moreover, as He is 
God, He knows how, and is able, to deal with me in 
that way which shall be best and the most to my profit. 
‘And as He is Father, His will is that my good should 
always be considered by Him. And as I rest all my 
hope and trust in Him, I am persuaded that I am His 
son. and His servant, and that the inheritance shall come 
unto me. Ina word, as I believe, so is it done unto me. 

We all believe in one true God, 
Father, Son, and Holy Ghost, 
Present Helper in all need, 

Praised by all the heavenly host, 

By whose mighty power alone 

All is made, and wrought, and done. 





330 FIVE MINUTES DAILY WITH LUTHER 


November 25 
THE APOSTLES’ CREED 


And in Jesus Christ, His only Son, our Lord; 
who was conceived by the Holy Ghost, born of the 
Virgin Mary; suffered under Pontius Pilate, was 
crucified, dead and buried. 


* * * 


Under this head we will, in the first part, treat of 
our belief concerning Jesus’ Person and His humiliation. 
I believe that Jesus Christ 1s the true and only Son of 
God, begotten of the Father from all eternity, of the 
same eternal and divine nature and substance with God 
the Father; that the Father hath given all things into 
His power, and that with respect to His humanity also, 
He is Lord of all those things which He created together 
with the Father in His divinity. I believe that there 
is no way of access to the Father, nor any believing in 
Him, neither by learning, nor by works, nor by human 
reason, nor by any creature either in heaven or in earth, 
but by Jesus Christ, who is the only "way" by which 
we come unto the Father. I believe that He, for my 
sake, was conceived by the Holy Ghost, without any 
seed of man, that He might, through the mercy of Him- 
self and the Father, beget us again entirely anew; that 
He was born of the Virgin Mary, by which means He 
purifies my condemned and sinful birth and that of all 
who believe in Him. I believe that He underwent His 
sufferings and the cross for my sins and the sins of all 
who believe, so that our sins now do not hinder our 
salvation, but His suffering brings us under His saving 
and all-full promises. I believe that He died and was 
buried that He might make an end of, and bury, my 
sins and the sins of all those who believe. 


Immortal honor to the Son, 

Who makes Thine anger cease; 

Our lives He ransomed with His own, 
And died to make our peace. 





FIVE MINUTES DAILY WITH LUTHER 331 





November 26 
THE APOSTLES’ CREED 


He descended into hell. The third day He arose 
again from the dead. He ascended into heaven, 
and sitteth on the right hand of God the Father al- 
mighty; from thence He shall come to judge the 
quick and the dead. 


* * * 


In this second part we will treat of our belief concern- 
ing Jesus’ exaltation. I believe that Jesus descended into 
hell that He might overcome and subdue under Him- 
self Satan, together with all his powers and devices, 
that he might have no more power to hurt me nor any 
other that believes, and that He might deliver me from 
the torments of hell. I believe that He rose again the 
third day from the dead for the salvation of me and all 
that believe, that we, being quickened by His Spirit 
and grace, might enter into a new life, serving Him 
alone in holiness of life and fulfilling His command- 
ments. I believe that He ascended into heaven and re- 
ceived of the Father glory and power over all angels and 
creatures. I believe that He sits also at the right hand of 
God; that is, that He is made King and Lord over all 
the works of God that are in heaven, on earth, and in 
hell, and that He can therefore. be at hand to succor 
me and all others who believe against all our adver- 
saries and enemies. I believe that He shall come from 
thence in the last day to pronounce sentence both on 
the living who remain, and on the dead; that all men, 
all angels, and all devils, also, shall stand before His 
tribunal and behold Him face to face; and that these 
things shall be done in order to deliver me and all who 
believe from death and from all other calamities of every 
kind, and that He may take eternal vengeance on His 
adversaries, from whose tyranny we shall then be free 
forever. 

He lives triumphant from the grave, 
He lives eternally to save; 

He lives all-glorious in the sky, 
He lives exalted there on high. 


332 FIVE: MINUTES DAILY WITEREG RHE 


November 27 
THE APOSTLES’ CREED 


I believe in the Holy Ghost; the holy Chris- 
tian Church, the communion of Saints; the for- 
giveness of sins, the resurrection of the body, and 
the life everlasting. Amen. 


* * * 


That is, I believe that the Holy Ghost is God together 
with the Father and the Son, and that there is no way 
unto the Father through the life, suffering, and death of 
Christ, but by the leading and governing of the Holy 
Ghost. It is by Him that God the Father and the Son 
quicken, call, move, and draw me and all who believe. 
It is He who through Christ and in Christ gives us life, 
and sanctifies us that we may come unto the Father. It 
is this Spirit by whom the Father works all His works 
in us through and in Christ, and by whom He ad- 
ministers unto us life. I believe that there is but one 
holy Church of Christians throughout the whole world, 
that is, a company or united multitude of saints, or 
righteous and believing men, and that the same is 
gathered together, sanctified, and governed by the same 
Holy Ghost. I believe that in this company of saints, 
all things are common, and that one bears the burden 
of the other. I believe that the remission of sins is 
nowhere to be found but among that company of 
saints. I believe also, that no works, however 
great and splendid they may be, can profit anything 
toward the remission of sins, if you are not found in 
this company. I believe that there will be a resurrec- 
tion of the dead; in which this same Holy Ghost will 
raise up all flesh, that is, all men according to the body 
and flesh, both godly and ungodly. I believe that after 
that resurrection there will be an eternal life of the 
righteous, and an eternal death of the wicked. 


To Thine almighty Spirit be 

Immortal glory given, 

Whose teachings bring us near to Thee, 
And train us up for heaven. 


DEMSSMINULEBS DAILY WELIT LUTHER. (333 


November 28 
THE LORD’S PRAYER 


Our Father, who art in heaven, hallowed be Thy 
Name; Thy kingdom come, Thy will be done, on 
earth as it is in heaven; give us this day our daily 
bread; and forgive us our trespasses, as we forgive 
those who trespass against us; and lead us not into 
temptation, but deliver us from evil, for Thine is 
the kingdom, and the power, and the glory, for- 
ever and ever. Amen. 


* * * 


When the disciples of Christ asked that He would 
teach them how to pray, He said: “When ye pray, use 
not vain repetitions as the heathen do, for they think 
that they shall be heard for their much speaking." 
Then He taught them this prayer, called the Lord's 
Prayer, which we sball consider in the following: 
exercises, treating each petition separately. From this 
prayer we learn how to pray and for what we 
ought to pray. We should pray in few words, but with 
true and deep feeling and sensation. To pray with a 
few words and with a deep sensation is to pray as a 
Christian. Jesus has said: "Ihe true worshipers shall 
worship the Father in spirit and in truth." “The prayer 
"in spirit" is here mentioned in contradistinction to 
that which is bodily only, and the prayer “in truth" to 
that which is only in feigned words. The spiritual 
prayer is that inward desire, groaning, and expectation 
which proceed from the heart. It is the internal truth 
pressed outwardly, and shining forth in the external 
form. Concerning the words in which we ought to 
pray, as this prayer has its origin from Christ, it ought 
undoubtedly to be considered the greatest, most excellent, 
and best of all prayers; for if that most perfect Master 
had known any prayer that was better, He certainly 
would have taught it us. 


O Thou, by whom we come to God, 
The Life, the Truth, the Way, 

The path of prayer Thyself hast trod— 
Lord, teach us how to pray! 


334 ‚FIVE MINUTES DAILY WITEZEUTEER 


November 29 
THE LORD’S PRAYER 


Our Father, who art in heaven. 
E * * 


This certainly is a most excellent beginning or 
preparation, whereby we are led to know how He to 
whom we are about to pray should be named, honored, 
and addressed, and. how every person should approach 
Him, that He may be gracious and inclined to hear. 
By these words we plainly show our miserable straits 
of mind, and our exiled state, and are powerfully 
moved to pray, as well as God to hear. For he who 
begins to pray: "Our Father who art in heaven," and 
does it from tbe inmost recesses of his heart, therein 
confesses that he has a Father, and that it is He who 
is in heaven; and he confesses also that he himself is 
an exile, and left to travel here upon earth. “Then there 
must of necessity follow an inward affection of the 
heart, such as that son has who is living far from his 
own country among strangers, and in exile and calamity. 
He, therefore, who thus prays, has his heart directed 
and lifted up toward God, and is in a state to pray 
and to obtain grace of God. The use of this name 
therefore evidences great confidence in God, which con- 
fidence in Him we ought above all things to hold fast. 
And finally, we should observe how carefully Christ 
ordered this prayer: He did not will that any should 
pray for himself only, but for all men, for He did not 
teach us to say: “My Father," but "Our Father." 
Prayer is a spiritual and common blessing of which no 
one ought to be deprived, not even an enemy. For as 
God is the Father of us all, His will is that we should 
be as brethren, live together in love and friendship, and 
pray for each other as for ourselves. 


Our Father, Thou in heaven above, 
Who biddest us to dwell in love, 
As brothers of one family, 

And cry for all we need to Thee: 
Teach us to mean the words we say, 
And from the inmost heart to pray. 


EIVBSMINUTES DAILY WITH LUTHER (335 


November 30 
THE LORD’S PRAYER 


Hallowed be Thy Name. 
* * * 


O great and inconceivably deep petition, when it 
proceeds from the true affection of the heart! The 
name of God is holy in itself, and cannot be made more 
holy by us: rather it is the same name that sanctifies all 
things and us also; yet, His name ought to be sancti- 
fled by us, that God might be made all in all, and 
man himself reduced to nothing. When that is done, 
all things are done rightly. We Christians are regen- 
erated and made the sons of God. If, therefore, we 
follow on after the divine perfection of our Father, His 
name and blessings. will be given unto us for an ever- 
lasting inheritance. God is just, pure, true, firm, simple, 
upright, wise, etc. Since, therefore, we are baptized, 
consecrated, and sanctified in this name, and as this 
name is now made our own name, it follows that 
all the sons of God are, and ought to be called, kind, 
merciful, chaste, just, true, simple, benevolent, peace- 
able, and sweetly affectionate 1n heart towards all men, : 
even towards those who are their enemies, for the name 
of God in which they are baptized exercises all these 
virtues in them. Such ought to pray unceasingly that 
the name of God may be thus in them, work in them, 
and be sanctified in them. By this petition, therefore, 
is meant nothing else than that the honor of God should 
be sought before all things, above all things, and in all 
things, and that the whole of our life should be directed 
continually and only unto the honor of God, and not 
unto our advantage and salvation, nor unto any other 
good, either temporal or eternal, but only unto the 
honor and glory of God as its ultimate object. 


Thy name be hallowed! help us Lord, 
To keep in purity Thy Word, 

And lead according to Thy name 

A holy life untouched by blame; 

Let no false teachings do us hurt, 

All poor deluded souls convert. 


356 FIVE MINUTES DAILY WELHZEIFREIER 


December 1 
THE LORD’S PRAYER 


Thy kingdom come, 
* * 


The second petition, like all the rest, does two things: 
it humbles and it lifts up. It humbles us, in that it 
forces us to confess with our own mouths the dreadful 
calamity of our exiled state. But it lifts us up, in that 
it instructs us how to conduct ourselves in this our 
humiliation. In the first place, it humbles us that we 
may fully know that the kingdom of God is not yet 
come unto us, that we are driven into an exiled state, 
and are still living among fearful enemies and deprived 
of the best of all countries. “Thus God the Father is 
robbed of His kingdom in us. He who is, and will be 
Lord of all things, does not, through the impediment 
of our sin, enjoy as He ought to do this part of His 
power and glory, which hindrance of sin does not in 
a small degree dishonor Him.: And we lie as strangers 
and exiles in captivity among the most numerous and 
dreadful enemies, in which state each one’s life, if we 
could see all things as they really are, may justly be a 
greater cause of terror than a thousand deaths. In the 
second place, after this deep reflection shall have humbled 
us, and shall have truly shown us our calamity, then 
follows the consolation, which lies in our kind Master, 
Christ, having taught us to pray, that we might be 
delivered out of this exiled state and that we might not 
despair. For those who know and feel that they 
have thrown hindrance in the way of the kingdom of 
God, and who in sorrow and distress pray that that 
kingdom might at length come unto them, to such, be- 
cause they thus grieve and pray, God will not impute 
this their sin, which otherwise He might justly punish. 


Thy kingdom come! Thine let it be 

In time, and through eternity! 

O let Thy Holy Spirit dwell 

With us to rule and guide us well; 
From Satan’s mighty power and rage 
Preserve Thy Church from age to age. 


eee 
FIVE MINUTES DAILY WITH LUTHER 337 
ee la es er a es 


December 2 
THE LORD’S PRAYER 


Thy will be done, on earth as it is in heaven. 
* * * 


This petition also humbles and lifts up: it mani- 
fests the ungodly and makes the godly. For the Word 
of God at all times works both judgment and right- 
eousness. Judgment is nothing else than a man's 
knowing, judging, and condemning himself. And 
righteousness is nothing else than a man's truly desiring 
and seeking (after having been thus brought to a knowl- 
edge of himself) the grace and help of God. We see 
then, first, that we judge and condemn ourselves by 
our own words, and confess that we are disobedient 
unto God, and do not His will. For if we are in that 
state that we did the good will of God, this petition 
would be given us in vain. And since this prayer is to 
be used by us even unto the very end of our lives, it 
follows that we are found, even unto our death, to be 
transgressors of the divine will, for which we may 
justly, should God judge us according to the strictness 
of His judgment, be reprobated and damned every 
moment of our life. And secondly, we see what right- 
eousness is—that after we have in this manner deeply 
examined and judged ourselves, we should not despair 
on account of the judgment of God (which we find 
by this petition that we justly deserve) but rather flee 
unto the grace of God and most firmly believe and trust 
in Him, that His will is to deliver us from disobedience 
and the transgression of His will. For he is righteous 
before God who humbly acknowledges that his rebellion 
and transgression have merited the strictest judgment 
of God, and who on that account seeks grace with all 
his heart, and doubts not that he shall receive it. 


Thy will be done on earth, O Lord, 
As where in heaven Thou art adored! 
Patience in time of grief bestow, 
Obedience in weal and woe; 

Our sinful flesh and blood control 
That thwart Thy will within the soul. 


338 FIVE MINUTES DAILY WITH LUTHER 


December 3 | 
| THE Lorp’s PRAYER 


Give us this day our daily bread. 
* * * 

Here, now, we consider the poor bread-basket, the 
necessaries of our body and of the temporal life. It 
is a brief and simple word, but it has a very wide scope. 
For when you mention and pray for daily bread, you 
pray for everything that is necessary in order to have 
and enjoy daily bread; and, on the other hand, against 
everything that interferes with it. “Therefore you must 
open wide and extend your thoughts not only to the 
oven or the flour-bin, but to the distant field and the 
entire land, which bears and brings to us daily bread 
and every sort of sustenance. For if God did not 
cause it to grow, and bless and preserve it in the field, 
we could never take bread from the oven or have any 
to set upon the table. “To comprise it briefly, this peti- 
tion includes everything that belongs to our entire life 
in the world, because on that account alone do we 
need daily bread. Now for our life it is not only 
necessary that our body have food and covering and 
other necessaries, but also that we spend our days in 
peace and quiet among the people with whom we live 
and have intercourse in daily business and conversation 
and all sorts of doings—in short, whatever pertains 
both to the domestic and to the neighborly or civil 
relation and government. Behold, thus God wishes 
to indicate to us how He cares for us in all our needs, and 
faithfully provides also for our temporal support. And 
although He abundantly grants and preserves these 
things even to the wicked and knaves, yet He wishes 
that we pray for them, in order that we may recognize 
that we receive them from His hand, and may feel His 
paternal goodness towards us therein. 

Give us this day our daily bread 
And all that for this life we need; 
From war and strife be our Defense, 
From famine and from pestilence, 
That we may live in godly peace, 
Unvexed by cares and avarice. 





FIVE MINUTES DAILY WITH LUTHER 339 











December 4 
THE LORD’S PRAYER 


And forgive us our trespasses, as we forgive those 
who trespass against us. 


* * * 


Being taught by grace, we are to be under the per- 
suasion that every man is a sinner against God, and has 
also sinners against, or debtors to, himself.. First, we 
are sinners against God, and that in great and damnable 
sins from which few of us are found to be free. And 
even if any one be of such moral goodness that he be 
not as yet polluted with these greater sins, yet he is still 
a debtor to God; for he does not fulfill the precepts 
of. God nor does he show forth the least gratitude or 
thanks unto God for all the gifts and benefits that he 
has received above others. And therefore, if God should 
contend with him, that which Job said would be proved 
to be true, that ‘“‘man cannot answer God one of a thou- 
sand" (Job ix. 3). And hence it is humility alone that 
keeps even those safe who live under grace, whose own 
sins are not imputed unto them, because they judge and 
condemn themselves and supplicate for pardon, and 
mercifully pardon their debtors. Secondly, there are 
also debtors unto us. For thus does God permit, in His 
management of things, that some one or other should 
rise up who may trouble or injure our property, or 
fame, or anything else of the same kind belonging unto 
us; and thus does He give us an occasion for repenting 
of our sins and pardoning our debtors. And here, turn 
your judgment upon yourself and commune with your 
own heart. See who and what you are, and then you 
will forget all the evils of your neighbor, because you 
yourself will find both your hands full of, yea running 
over with, your own evils. 


Lord, all our trespasses forgive, 

That they our hearts no more may grieve, 
As we forgive their trespasses 

Who unto us have done amiss; 

Thus let us dwell in charity, 

And serve each other willingly. 


340 HIVE MINUTES DAILY WITH LUTHER 


December 5 
THE LORD’S PRAYER 


And lead us not into temptation. 
* * * 


From this short petition we again learn how miserable 
this life upon earth 1s, seeing that it 1s a state of tempta- 
tion only. Even if we were all fired with the desire of. 
peace, and all directed our efforts unto the attainment 
of it, it would be to no purpose: this life is a state of 
temptation, and so it will remain. Hence we do not 
say: "lake away temptation," but "Lead us not into 
temptation."  lemptation is twofold. “The one kind 
of temptation is from the left hand, which drives us on 
to wrath, hatred, bitterness, sloth, disgust, and impa- 
tience; and particularly so when we are in ill health 
or in poverty, when we are treated with disrespect, or 
when we are under any of those things which bring 
grief and distress to the mind. Then we are to pray: 
“O Father, this temptation comes upon me, I know, by 
Thy permission; send me help that it overcome me not 
nor draw me away." No one can be free from tempta- 
tions, but a man may resist these evils and wisely escape 
them, though it must be by prayer and by imploring 
the divine aid only. "Ihe other kind of temptation is 
from the right hand, and drives us on to lust, pleasure, 
pride, avarice, and vainglory; in a word, to all those 
things which are sweet and pleasant to us. This tempta- 
tion is the strongest, when any one is left to do without 
restraint whatever he pleases, according to the inclina- 
tion of his will, when his words, opinions, and works 
are praised, when honor is paid him, and he is made of 
the greatest consequence. In conclusion, there is nothing 
we should so watch and guard against after God has 
forgiven us our trespasses as that we fall not again into 
the same filth. 

Into temptation lead us not; 

And when the Foe doth war and plot 
Against our souls on every hand, 
Then armed with faith, O may we stand 


Against him as a valiant host, 
Through comfort of the Holy Ghost. 


LE RER nn ie a s ibus tis 0d 
FIVE MINUTES DAILY WITH LUTHER 34] 
tool cn aen SEs a en 


December 6 
THE LORD’S PRAYER 


But deliver us from evil. 
* * * 


Here note carefully that it is at the end that we 
avert by this prayer, and are taught to avert, the evils 
themselves. We may beg of God that these evils may 
be averted, yet the petition must be in its due order, and 
in the last place. There are not a few who honor God 
and pray unto Him only that they may be delivered 
from evil; that is all they seek after. Such never think 
anything about the first petition, that they are to prefer 
the honor, name and will of God to everything else. 
They seek their own will only, they want to be delivered 
from their troubles whether God will or no, and whether 
it is to His honor or not. Whereas a truly God-fearing 
man prays thus: ‘‘O dearest Father, the affliction of 
this evil that is come upon me burdens and distresses 
me much, and I suffer much adversity and disquietude of 
mind. Deliver Thou me therefore from these evils, and 
yet, in no other way than in that which may redound 
to Thy glory, honör, and praise: not my will, but 
Thine be done. For the honor and will of Thy divine 
Majesty are dearer to me than all my own peace or 
advantage, either temporal or eternal." This is a con- 
sistent and right prayer, which will without doubt be 
heard in heaven; but if we pray in any other way, or 
from any other motives, such a prayer will neither 
please God nor be heard at all. We ought to pray to 
be delivered from evil to that end, that the will of God . 
may be done, and that His kingdom may come, unto 
the praise and glory of His holy name. 


From’ evil, Lord, deliver us! 

The times and days are perilous; 
Redeem us from eternal death; 

And when we yield our dying breath, 
Console us, grant us calm release, 
And take our souls to Thee in peace. 


342 FIVE MINUTES DAILY WITH LUTHER 


December 7 | 
THE LoRD'S PRAYER 
Amen! 
* * * 

The word Amen signifies "certainly" or "truly." It 
is a term worthy of particular notice, because it is ex- 
pressive of faith, which faith it is necessary that we 
have in all our petitions, for Christ said: ‘“Therefore I 
say unto you, What things soever ye desire, when ye 
pray, believe that ye receive them, and ye shall have 
them’’ (Mark xi. 24). He that is about to pray ought 
to try and examine himself whether he believes or doubts 
that he shall be heard. For how shall it please God, 
who has most certainly promised us that we shall receive 
whatsoever we shall ask in prayer, if we by our un- 
belief make Him a liar, and, in the whole of our 
prayer act within against the prayer itself. Amen there- 
fore is a term expressing a solid soul-faith. It is as if 
one would say: “I do not doubt, O divine Father, that 
that for which I have prayed will be done and accom- 
plished, because Thou hast commanded that they should 
be prayed for, and hast promised that Thou wilt bestow 
them. ‘Therefore it is not the worthiness of my prayer, 
but the full persuasion of the truth that makes me to 
believe and to be persuaded beyond all doubt that all is 
and will be, Amen." All prayer must firmly rest upon 
the truth and promise of God, for if God had not com- 
manded us to pray, and had not promised beforehand 
that He would hear us, all creatures together could not 
obtain one single grain of profit by all their prayers, 
however urgent they might be. It is the Word of God 
and His promise, and not our devotion, that makes the 
prayer good. In such a right prayer our faith rests upon 
the Word of God, and the state of mind is right. 


Amen! that is, so let it be! 

Confirm our faith continually, 

That we may doubt not, but believe 
That what we ask we shall receive; 
Thus in Thy name and at Thy Word 
We say: Amen; O hear us, Lord! 


FIVE MINUTES DAILY WITH LUTHER DAD 
E deesset pr c nda he mem uos Nin RM 


December 8 


I have refrained my feet from every evil way 
that I might keep Thy Word. I have not de- 
parted from Thy judgments: for Thou hast taught 
med “Pstecxix. 10:18 102) 


* * * 


When Bullinger once remarked to Luther that those 
who attributed too much to the literal Word sinned 
against God and His almighty power as the Jews did in 
naming the ark God, Luther corrected him in the fol- 
lowing manner: You err in that you cut asunder and 
separate the Word and the Spirit; you separate those 
that preach and teach the Word from God who works 
the same; you also separate the ministers who baptize 
from God who commands it; and you think that the 
Holy Ghost is given and works without the Word, 
which Word, you say, is an external sign and mark that 
finds the Spirit of which the heart is already in pos- 
session. According to your false opinion, if the Word 
does not find the Spirit, but is heard by an ungodly 
person, then it is not God’s Word, and thus you define 
the Word not according to God who speaks it, but 
according as people entertain and receive it. You will 
only grant that such is God’s Word which purifies and 
brings peace and life; but when it does not work in the 
ungodly, then it is not God’s Word. You will not 
yield that God’s Word is the instrument through which 
the Holy Ghost works and accomplishes His work and 
prepares a beginning to righteousness or justification. 
But I say, teach, and acknowledge that the Word, 
whether it produces fruit or not, is, nevertheless, God’s 
strength, which saves all that believe. 


It (the Word) is the power of God to save 
From sin and Satan and the grave; 

It works the faith which firmly clings 

To all the treasures which it brings. 


344 FIVE MINUTES DAILY WITH LUTHER 
December 9 


Thou has trodden down all them that err from 
Thy statutes: for their deceit is falsehood. “Thou 
puttest away all the wicked of the earth like dross: 
therefore I love Thy testimonies. Ps. cxix. 118, 
119: 

* * * 

I have lived to see the greatest plague on earth; 
namely, the contemning of God's Word, which is so 
great and fearful that it surpasses all other plagues in 
the world; for thereupon must surely follow all manner 
of eternal and corporal punishments. If I intended to 
wish to one all bitter plagues and curses, I would wish 
him the contemning of God’s Word, for then he would 
have them all at once, both inward and outward mis- 
fortunes, and what afterwards will follow they shall 
know to their sorrow. The contemning of God’s Word 
is the forerunner and messenger of God’s punishments, 
as we witness from the examples of Lot, Noah, and of 
our Savior Jesus Christ. Those who will acknowl- 
edge that the writings of the Evangelists are God’s 
Word we are willing to encounter with dispute, but 
with him who denies the same, we refuse to exchange 
even a word, also with one who rejects the first prin- 
ciples. Some are of the opinion that the first book 
among the five books of Moses was not written by 
Moses himself. But what if Moses did not write that 
book? It is nevertheless Moses’ book. Such and other 
cold and fruitless opinions and questions we should 
reject; we should not hearken unto them but rather 
shun them. 


Those haughty spirits, Lord, restrain, 
Who o’er Thy Church with might would reign, 
And always set forth something new, 
Devised to change Thy doctrine true. 


BIN MINUMES- DAILY WOH LUTHER 345 


December 10 


They draw nigh that follow after mischief: 
they are far from Thy Law. Thou art near, O 
Lord; and all Thy Commandments are truth. Ps. 


a VRR 5:15 
* * * 


Dr. Justus Jonas told Dr. Martin Luther of a noble 
and powerful Misnian, who above all things occupied 
himself in amassing gold and silver, and was so buried 
in darkness, that he gave no heed to tbe five books of 
Moses, and had even said to Duke John Frederic, who 
was discoursing with him upon the Gospel: “Sir, the 
Gospel pays no interest." "Have you no grains?" in- 
terposed Luther, and then told this fable: A lion mak- 
ing a great feast, invited all the beasts, and with them 
some swine. When all manner of dainties were set 
before the guests, the swine asked: “Have you no 
grains?" Even so in these days, continued the doctor, 
it is with our epicureans. We preachers set before them 
the most dainty and costly dishes, as everlasting sal- 
vation, the remission of sins, and God's grace; but they, 
like swine, turn up their snouts, and ask for guilders; 
offer a cow nutmeg, and she will reject it for old hay. 
This reminds me of the answer of certain parishioners 
to their minister, who had been earnestly exhorting them 
to come and listen to the Word of God. . Well," said 
they, “if you will tap a good barrel of beer for us, 
we'll come with all our hearts and hear you." ‘The 
Gospel at Wittenberg is like unto the rain which, falling 
upon a river, produces little effect; but descending upon 
a dry, thirsty soil, renders it fertile. 


Bread of our souls, whereon we feed, 
True manna from on high; 

Our guide and chart, wherein we read 
Of realms beyond the sky: 

Lord, grant us all aright to learn 
The wisdom it imparts; 

And to its heavenly teaching turn, 
With simple, childlike hearts. 


346 FIVE MINUTES DAILY WITH LUTHER 


December 11 


The wicked have waited for me, to destroy me: 
but I will consider Thy testimonies. I have seen 
an end of all perfection: but Thy commandment is 
exceeding broad. Ps. cxix. 95, 96. 


* * * 


The great unthankfulness, contempt of God's World, 
and wilfulness of the world, make me fear that the 
divine light will soon cease to shine on man, for God's 
Word has ever had its certain course. Even in the time 
of the Apostles, there were heresies, errors, and evil doc- 
trines spread abroad by false brethren. Next came 
Arius, and the Word of God was hidden behind dark 
clouds, but the holy fathers, Ambrose, Hilary, Au- 
gustine, Athanasius, and others, dispersed the obscurity. 
Greece and many other countries bave heard the Word 
of God, but have since abandoned it, and it is to be 
feared even now it may quit Germany, and go into 
other lands. I hope the last day will not be long 
delayed. ‘The darkness grows thicker around us, and 
godly servants of the Most High become scarcer every 
day. Impiety and licentiousness are rampant through- 
out the world; men live like pigs, like wild beasts; de- 
void of all reason. But a voice will soon be heard 
thundering forth: Behold, the bridegroom cometh. 
God will not be able to bear this wicked world much 
- longer, but will come, with the dreadful day, and 
chastise the scorners of His Word. 


O grant that in Thy holy Word 

We here may live and die, dear Lord; 
And when our journey endeth here, 
Receive us into glory there. 


BIMBSMINUIDES. DAILY WITH LUTHER (347 


December 12 


Thy testimonies have I taken as an heritage for- 
ever: for they are rejoicing of my heart... . Thou 
hast trodden down all them that err from Thy sta- 
tutes: for their deceit is falsehood. Ps. cxix. 111, 
118. 

* * * 

I have grounded my preaching upon the literal Word; 
he that pleases may follow me, he that will not may 
stay. I call upon St. Peter, St. Paul, Moses, and all 
the saints, to say whether they ever fundamentally com- 
prehended one single Word of God, without studying 
it over and over and over again. Ihe Psalm says: His 
understanding is infinite. [he saints, indeed, know 
God’s Word, and can discourse of it, but the practice 
is another matter; therein we shall ever remain scholars. 
Here a fine similitude may be used: it is as with a sphere 
or globe, which, lying upon a table, touches it only 
with one point, yet it is the whole table which supports 
the globe. Though I am an old doctor of divinity, 
to this day I have not gotten beyond the children’s 
learning—the Ten Commandments, the Creed, and the 
Lord’s Prayer. I do not understand these so well as I 
should, though I study them daily. If I thoroughly 
appreciated these first words of the Lord's Prayer, ''Our 
Father, which art in heaven," and really believed that 
God, who made heaven and earth, and all creatures, 
and has all things in His hand, is my Father, then I 
would certainly conclude that I also am a lord of heaven 
and earth, and that all the angels are my attendants, 
given unto me by my Heavenly Father, to keep me in 
the path, lest unawares I knock my foot against a 
stone. 

Thy Word is everlasting truth: 

Hew pure is every page! 

That holy Book shall guide our youth, 
And well support our age. 


348. - FIVE MINUDES DAILY WIVRSUW Tier 


December 13 


I hate vain thoughts: but Thy Law do I love. 
Thou art my hiding place and my shield: I hope 
in? Phy. Word 1WRs@oxix ML] sella 

* * * 


The Holy Scriptures surpass in efficaciousness all the 
arts and all the sciences of the philosophers and jurists; 
these, though good and necessary to life here below, 
are vain and of no effect as to what concerns the life 
eternal. ‘Ihe Bible should be regarded with wholly 
different eyes from those with which we view other 
productions. He who wholly renounces himself, and 
relies not on mere human reason, will make good prog- 
ress in the Scriptures; but the world comprehends them 
not, from ignorance. Can he who understands not 
God’s Word understand God’s works? We have a pic- 
ture of the world and God’s Church, which shows how 
things go. Ihe ungodly Cain was a great lord in the 
world, while Abel, that upright and pious man, was an 
outcast, subject and oppressed. But before God the 
case was quite contrary: Cain was rejected of God, 
Abel accepted and received as God’s beloved child. 
Ishmael's was also a fair name, "hearer of God," while 
Isaacs was naught. Esau’s name means "actor," “the 
man that shall do the work," Jacob's was naught. The 
name Absalom signifies "the father of peace." Such 
fair and glorious colors do the ungodly ever bear in this 
world, while in truth and deed they are contemners, 
scoffers and rebels against the Word of God. But by 
that Word, God be praised, we are able to discern and 
know all such; therefore let us hold the Bible in pre- 
- clous esteem, and diligently read it. 


How precious is the Book divine, 
By inspiration given; 

Bright as a lamp its doctrines shine, 
To guide our souls to heaven. 





FIVE MINUTES DAILY WITH LUTHER 34 





December 14 


How sweet are Thy words unto my taste! yea, 
sweeter than honey to my mouth! "Through Thy 
precepts I get understanding: therefore I hate every 
false way. Ps. cxix. 103s 04, 


* * * 


The Holy Scriptures are such wisdom that we must 
continually remain scholars therein, for we cannot suf- 
fidently sound out the depth of one Word in them. 
When we think we understand much therein, we have 
scarcely learned the a b c. Who is able to know himself? 
As we see and learn how badly man's heart is spoiled 
and poisoned by original sin, which is deeply rooted 
in us, so likewise we find God's will far deeper than 
that we with our five senses can comprehend it. To the 
understanding of the worldly wise there is no lighter 
nor more easy art than Divinity and to understand 
God's Word; but they shoot far from the mark. ‘The 
cause which makes people think that Divinity is so easy 
and light is this, that they soon weary of the same and 
are quickly filled therewith. The wise of the world, 
and the great ones, understand not God’s Word: but 
God has revealed it to the poor, contemned, simple 
people, as our Savior witnesses: “I thank Thee, O 
Father, Lord of heaven and earth, because Thou hast 
hid these things from the wise and prudent, and hast 
revealed them unto babes." St. Gregory says well and 
rght that the Holy Scripture is like a water, wherein 
an eléphant swims, but a little sheep goes therein upon 
his feet. No greater mischief can ever happen to Chris- 
tian people than when God's Word is taken from them 
and falsified, that they do not retain it pure and clear. 
God grant that we and ours may not live to see such 
mischief take effect. 


Lord, open Thou my heart to hear, 
And by Thy Word to me draw near, 
Let me Thy Word still pure retain, 
Let me Thy child and heir remain. 


350 FIVE MINUTES DAILY WITH LUTHER 


December 15 


I have more understanding than all my teachers: 
for Thy testimonies are my meditation. I under- 
stand more than the ancients; because I keep Thy 
precepts... Ps.ickix. 99100} 


* * * 


He who has made himself master of the principles 
and text of the Word runs little risk of committing 
errors. A theologian should be thoroughly in posses- 
sion of the basis and source of faith, that is to say, 
the Holy Scriptures. Armed with this knowledge it 
was that I confounded and silenced all my adversaries; 
for they seek not to fathom and understand the Scrip- 
tures; they run them over negligently and drowsily; they 
speak, they write, they teach, according to the sugges- 
tion of their heedless imaginations. My counsel is, that 
we draw water from the true source and foundation, 
that is, that we diligently search the Scriptures. He 
who wholly possesses the text of the Bible, is a consum- 
mate divine. One single verse, one sentence of the text, 
is of far more instruction than a whole host of glosses 
and commentaries, which are neither strongly penetrat- 
ing nor armor of defense. As, when I have that text 
before me of St. Paul: “All the creatures of God are 
good, if they be received with thanksgiving,’ this text 
shows that what God has made is good. Now eating, 
drinking, marrying, etc., are of God’s making, therefore 
they are good. Yet the glosses of the primitive fathers 
are against this text: for Bernard, Basil, Jerome, and 
others, have written to far other purpose. But I prefer 
the text to them all, though, in popedom, the glosses 
were deemed of higher value than the bright and clear 
text. j ' 

Divine Instructor, gracious Lord! 

Be Thou forever near; 

Teach me to love Thy sacred Word, 
And view My Savior there. 


HIVE MINUTES DAIEY WITH LUTHER 351 


December 16 


Thy Word have I hid in mine heart, that I might 
not sin against Thee. Blessed art Thou, O Lord: 
teach me Thy statutes. Ps. cxix. 11,12. 


* * * 


The Bible, or Holy Scripture, is like a fair and spa- 
cious orchard, wherein all sorts of trees do grow, from 
which we may pluck divers kinds of fruits; for in the 
Bible we have rich and precious comforts, learnings, 
admonitions, warnings, promises, threatenings, etc. [he 
Holy Scripture is full of divine gifts and virtues. “The 
books of the heathen taught nothing of Faith, Hope, 
and Love; nay, they knew nothing at all of the same; 
their books aimed only at that which was present, at 
that which, with natural wit and understanding, a 
human creature was able to comprehend and take hold 
of; but to trust in God and hope in the Lord, nothing 
was written thereof in their books. In the Psalms and 
in Job we may see and find how those two books do 
treat and handle of Faith, of Hope, of Patience, and 
Prayer. To be short, the Holy Scripture is the best 
and the highest book of God, full of comfort 1n all 
manner of trials and temptations; for it teaches of Faith, 
Hope, and Love, far otherwise than human reason and 
understanding can comprehend. And, in times of trou- 
bles and vexations, it teaches how these virtues should 
light and shine; it teaches also, that after this poor 
and miserable life, there is another which is eternal and 
everlasting. 


This lamp, through all the tedious night 
Till we behold the clearer light 

Of an eternal day. 

Of life, shall guide our way, 


352 FIVE! MINUTES DAIBY WI REIS: BEISES 


December 17 


Thy Word is a lamp unto my feet, and a light 
unto my path. ... Thy testimonies have I taken as 
an heritage forever: for they are the rejoicing of 
ny Heart. EPSFERDON (DL 


* * * 


That the Bible is the Word of God, the same I prove, 
as follows. All things that have been and now are in 
the world, also how things now stand and transpire 
in the world, the same was written altogether particu- 
larly at the beginning, 1n the first Book of Moses con- 
cerning the Creation. And even as God made and cre- 
ated it, even so it was, and even so it stands to this 
present day. And although King Alexander the Great, 
the kingdom of Egypt, the empire of Babel, the Persian, 
Grecian, and Roman monarchs, the Emperors Julius 
and Augustus, most fiercely raged and swelled against 
this book, utterly to suppress and destroy the same; yet 
notwithstanding, they could prevail nothing: they are 
all gone and vanished; but this Book, from time to 
time, has remained, and will remain unmoved, in full 
and ample manner, as it was written at the first. But 
who kept and preserved it from such great and raging 
power, or who defends it still? Truly no human 
creature, but only God Himself, who is the right Master 
thereof; and it is a great wonder that it has been so long 
kept and preserved, for the devil and the world are great 
enemies unto it. Ihe devil (doubtless) has destroyed 
many good books in the Church, as he has rooted out 
and slain many saints, concerning whom we have now 
no knowledge. But the Bible he has left untouched. 
Homer, Virgil, and others like them, are profitable and. 
ancient books, but in comparison with the Bible, they 
are as nothing. 


But still Thy Law and Gospel, Lord, 
Have lessons more divine; 

Not earth stands firmer than Thy Word, 
Nor stars so nobly shine. 


BEBOBOMINUIDES DAILY WITH“LUTHER: 353 


December 18 


O how love I Thy Law! it is my meditation all 
the day. Thou, through Thy commandments, hast 
made me wiser than mine enemies: for they are 
euer, with «me. ji Psvcxrc9/,9 8; 


* * * 


The chief lesson and study in Divinity is well and 
rightly to learn to know Christ, for He 1s therein very 
graciously and kindly pictured to us. “Therefore 
St. Peter says: Grow up in the knowledge of Christ. 
And Christ himself also teaches that we should learn to 
know Him only out of the Scriptures, when He says: 
“Search the Scriptures, for in them ye think ye have 
eternal life, and they are they which testify of Me." 
We ought not to measure, censure, and understand the 
Scriptures according to our own natural sense and rea- 
son, but we ought diligently by prayer to meditate 
therein, and to search after the same. Ihe devil and 
temptations also do give occasion unto us somewhat 
to learn and understand the Scriptures by experience and 
practice. Without trials and temptations we should 
never understand anything thereof; no, not although we 
diligently read and heard the same. “The Holy Ghost 
must be the only Master and Tutor to teach us therein, 
and let youth and scholars not be ashamed to learn of 
this Tutor. When I find myself in temptation, then | 
quickly lay hold of and fasten on some text in the 
Bible which Christ Jesus lays before me; namely, that 
He died for me, from whence I have and receive comfort. 


Divine Instructor, gracious Lord! 

Be Thou forever near; 

Teach me to love Thy sacred Word, 
And view my Savior there. 


354 FIVE MINUTES DAILY WITH LUTHER 


December 19 


For My thoughts are not your thoughts, neither 
are your ways my ways, saith the Lord. For as 
the heavens are higher than the earth, so are My 
ways higher than your ways, and My thoughts 
than your thoughts. Isa. lv. 8, 9. 


* * * 


‘The cause why God passed so sharp a sentence against 
Adam, was that he ‚had eaten of the forbidden tree, 
and was disobedient unto God; insomuch that for his 
sake the ground was cursed, and also the whole genera- 
tion of mankind was made subject to all manner of 
miseries, and finally, death sent upon us all. The sense 
and reason of the worldly-wise, who only look upon 
the biting of the apple, consider that a slight and trivial 
thing, and that God brought too cruel and hard a pro- 
ceeding against poor Adam. Again, these worldlings 
stumble and are offended at this; namely, that Christ, as 
they think, despises and rejects good, honest, and holy 
people. He sends them away from Him, and calls them 
malefactors; notwithstanding some in His name have 
prophesied, have cast out devils, and have done miracles. 
On the contrary He receives public sinners, if they hear 
His Word and believe in Him; He forgives their sins; 
yea, He makes them righteous and holy, God's children 
and heirs of everlasting life and salvation, out of pure 
grace and mercy, without any of their good works. 
Human reason, wisdom, and understanding cannot 
comprehend God in His majesty; therefore we must 
neither seek nor search out what God's will, His sub- 
stance, and nature is, anywhere but in His Word. 


How most exact is nature's frame! 
How wise th' eternal Mind! 
His counsels never change the scheme 


That His first thoughts designed. 


FIVE MINUTES DAILY WITH LUTHER 355 


December 20 


For as the heaven is high above the earth, so 
great is His mercy toward them that fear Him. As 
far as the east is from the west, so far hath He 
removed our transgressions from us. Like as a 
father pitieth His children, so the Lord pitieth them 
that feae- Himes. cit eli 13} 


* * * 


Seeing that heaven is God's stool, as Isaiah writers, 
therefore He can reach far, far above heaven; and that 
the earth is His footstool, therefore He must needs be 
in the whole world, as the following words show: 
"Where is the place of My rest? For all these things 
hath Mine hand made, and all these things have been, 
but to this man will I look, even to him that is poor 
and of a contrite spirit, and trembleth at My Word." 
As if God would say: They who tremble at My Word, 
they are the ones in whom I will have My rest and 
dwelling; but now these are scattered here and there 
in the whole world. And if He fills all things, then 
surely He must needs be everywhere, spiritually in His 
Word and Sacraments. Therefore He that will be wise 
before God, let Him learn God's Word, and stand in 
fear of Him, for “the fear of the Lord is the beginning 
of wisdom." Yet let him fear so that he also hope in 
His goodness. If any man will ask why God permits 
that men be hardened and fall into everlasting perdi- 
tion, let him ask again, why God did not spare His 
only Son, but gave Him for us all to die the most 
contemned death of the cross? This is a more certain 
sign of His love for us poor people than of His wrath 
and anger against us. Such questions cannot be better 
solved and answered than by the like contrary ques- 
tions. Let us therefore accept His good will and not 
speculate concerning His Words and works. 


To fear Thy power, to trust Thy grace, 
Is our divinest skill; 

And he’s the wisest of our race, 

Who best obeys Thy will. 


356 FIVE MINUTES DAILY WITH LUTHERV 


December 21 


All power is given unto Me in heaven and in 
earth. Matt. xxvii. 18. 


* * * 


The Holy Scripture (especially St. Paul) ascribes to 
Christ the same almighty power which is given to the 
Father; so that He can give grace, peace of conscience, 
forgiveness of sins, life, victory over death and the devil. 
Now, unless St. Paul wanted to rob God of His honor 
and give it to another that was not God, he would not 
ascribe such properties and attributes unto Christ, if 
He were not true God. And God Himself says: “I 
will not give My glory to another." And indeed, no 
man can give that to another which he does not himself 
possess: but seeing Christ gives grace, peace, the Holy 
Ghost also, and redeems from the power of the devil, 
from sin and death, it is most sure that He has an 
endless immeasurable, almighty power equal with the 
Father’s. Christ brings peace, not as the Apostles brought 
it; namely, through preaching, but He gives it as Cre- 
ator to His creature. [he Father creates, gives life, 
grace and peace, and even so the Son gives the same 
gifts. Now, to give grace, peace, everlasting life, for- 
giveness of sins, to deliver from death and hell, surely 
these are not the works of any creature, but the sole 
majesty of God. We must think of no other God than 
of Christ; that God which does not speak out of 
Christ’s mouth is not God. God will hear no human 
creature except through Christ. 


All hail the power of Jesus’ name! 
Let angels prostrate fall; 

Bring forth the royal diadem, 

And crown Him Lord of all. 





BIVE MINUTES DAILY WITH LUTHER 357 


December 22 


This is the true God and eternal life. J John 
pie 0; 
| * * * 

That Christ, the Son of the Virgin Mary, is true 
God, the Scriptures fully witness, especially in the Gos- 
pel of the holy Evangelist John. All sentences in the 
Scriptures which speak of faith in Christ clearly show 
that He is true God; otherwise it were idolatry and 
against the First Commandment, ‘‘Thou shalt have no 
other gods before Me," to believe in Christ; for God 
gives His honor to no other (Isa. xlii. 8). This article, 
that Christ is true God, is grounded in the Holy Scrip- 
tures, through sure and strong witnesses, especially in 
the New Testament, where Christ is often named God 
with clear and express words: as "In the beginning was 
the Word, and the Word was with God, and the Word 
was God" (John i. 1). And John xx., where the 
Apostle Thomas calls Christ God, saying: ‘‘My Lord, 
and my God." In like manner Paul speaks of Christ 
as God, when he says: "Who is over all, God blessed 
forever." And Col. ii: “In Christ dwelleth all the 
fullness of the Godhead bodily." If Christ is not God, 
then neither the Father, nor the Holy Ghost is God; for 
our article of faith speaks thus: “Christ is God, with 
the Father, and the Holy Ghost." Therefore when I 
hear Christ say: “‘Come unto Me all ye that labor and 
are heavy-laden and I will give you rest," I believe 
steadfastly that the whole Godhead speaks to me. 


Thou art the Way: to Thee alone 
From sin and death we flee, 

And he who would the Father seek, 
Must seek Him, Lord, by Thee. 


358 FIVE. MINUTES DAILY WITERBUTEERR: 


December 23 


All men should honor the Son, even as they 
honor the Father. He that honoreth not the Son, 
honoreth not the Father which hath sent Him.: 
John v. 23. 

* * * 

Whoever falls from the profession of the Gospel to 
the Law, and expects to be saved by good works, falls 
from the true service of God to idolatry; for without 
Christ there is nothing but idolatry, and altogether 
feigned imaginations of God. Idolatry is plainly this: 
When things are not done according to God’s Word, 
for when a man wishes to serve God, he must not look 
upon that which he does, nor upon his work, but he 
must consider how it ought to be done, and whether 
God has commanded it or not, as God says to Saul 
(speaking through Samuel): "'' Obedience is better than 
sacrifice." “Therefore, whoever does not hearken to 
God’s voice is an idolater, although he perform the high- 
est and greatest service of God. It is the nature of 
idolatry to choose not that which is esteemed easy and 
light, but that which is heavy and burdensome, as the 
monks chose, who almost every day devised new wor- 
shiping of God; but which, because God did not com- 
mand the same, was idolatry. Moreover, all blas- 
pheming, contemning of God’s Word, covetousness, 
wrong, force, etc., and the like, are mere idolatry. And 
if God with horrible severity punishes the wrong which 
is done our neighbor, as we see in the Prophets, how 
much more and harder will He punish when He sees 
that by ungodly people His honor is stained, false doc- 
trine and worshiping? 


Jesus! and shall it ever be, 

A mortal man ashamed of Thee? 
Ashamed of Thee, whom angels praise, 
Whose glories shine through endless days? 





Hiv eaMINUMES DAILY WITH LUTHER 359 





December 24 


And is this the manner of man, O Lord God? 
II Sam. vu. 19, 
* * * 

That Christ is God and man, the same is above 
human reason and understanding. For when we are to 
bring the two natures in Christ (the divine and human) 
into one person, then human wisdom, reason, and 
understanding are startled, and say: How can this be? 
We do not understand it. But it is not written that 
you should understand and comprehend it with your 
natural sense.and wisdom, but you must yield yourself 
captive and believe the Word of the Gospel through the 
operation of the Holy Ghost, and give God the honor 
that is due Him, that He is true and cannot lie. St. 
Paul says: ““The natural man receiveth not the things 
of the Spirit of God, for they are foolishness unto 
him . . . . For who hath known the mind of the 
Lord, that he may instruct Him? But we have the 
mind of Christ" (I Cor. it. 14, 16). And Christ says: 
"Whatsoever ye shall ask the -Father in My name, He 
will give it you" (John xui. 23). "And all things 
whatsoever ye shall ask in prayer, believing, ye shall 
receive (Matt. xxi. 22). “What things soever ye de- 
sire, when ye pray, believe that ye receive them, and 
ye shall have them’’ (Mark xi. 24). Here Christ speaks 
as one who has all in His power, who can give every- 
thing which a man prays for in faith. 


The everlasting Son 

Incarnate deigns to be; 

. Himself a servant's form puts on, 
To set His people free. 


360 FIVE MINUTES DAILY WITH LUTHER: 


December 25 


Fear not; for, behold, I bring you good tidings 
of great joy, which shall be to all people. For 
unto you is born this day, in the city of David, 
a Savior, which is Christ the Lord. Luke it. 10, 


Lis 
* * * 


On this day, Christ, our Lord and Savior, was con- 
ceived by the Holy Ghost in the pure and chaste body 
of the Virgin Mary, took upon Him the nature of man, 
became our brother, placed us poor vile wretches in the 
highest honor, so high that we are now God's children 
and co-heirs with Christ, for which we ought to rejoice 
more than for all the treasures of this earth. To dis- 
pute about how it came to pass that He, who fills heaven 
and earth, and whom neither earth nor heaven is able 
to comprehend, was inclosed in the pure body of His 
mother, hinders this joy and gives occasion to doubt. 
We Christians ought to be glad and joyful for the great 
and high honor which on this day was done to us, that 
the Son of God took on Himself, not the nature of 
angels, but the seed of Abraham. This article of 
Christ's humanity is most sure and certain, and nothing 
is a greater help in high spiritual temptations than this 
comfort, that Christ, the true everlasting God, is our 
flesh and bone, as St. Paul says: "We are members of 
His body, of His flesh, and of His bones," and He sits 
at the right hand of God and makes intercession for us. 
With this shield of faith we can drive away that wicked 
one with all his fiery darts. 


To you this night is born a Child 
Of Mary, chosen virgin mild; 

This little Child, of lowly birth, 
Shall be the joy of all the earth. 





FIVE MINUTES DAILY WITH LUTHER 361 





December 26 


Neither is there salvation in any other: for 
there is none other name under heaven given among 
men, whereby we must be saved. Acts iv. 12. 


* * * 


Let us fix and repose all our trust and confidence in 
Christ Jesus. Let it please the Lord to take me out of 
thıs life this hour, or on the morrow, or whenever He 
may choose, I acknowledge and wish to continue to 
acknowledge Jesus Christ for my Lord and my God. 
I am not taught this in the Scriptures only, that I ought 
to acknowledge Jesus as my Lord and God, but my 
great and manifold experiences have confirmed this 
knowledge; for the name Jesus has often helped me 
when no creature whatever could help or comfort me. In 
this manner I have before me the Word and the deed, 
Scripture and experience; the loving Lord has given 
them both richly unto me. I have endured many trials 
and temptations, but they were all necessary and good 
for me. ‘he spiritual trials teach wherein Christ is 
profitable; and those experiences certainly make me to 
firmly believe that the Holy Scripture is the infallible 
Word of God, and has made that sentence in Scripture 
most sure to me, where our Savior says: ‘Those that 
Thou gavest Me I have kept, and none of them is lost" 
(John xvtt.12). Also: "Him that cometh to Me I 
will in no wise cast out" (John ut. 37). 


I know that my Redeemer lives! 

What comfort this sweet sentence gives, 
He lives, He lives, who once was dead, 
He lives, my ever-living Head. 


362 FIVE: MINUTES DAILY WITENPUSDIHBE 


December 27 


For after that in the wisdom of God, the world 
by wisdom knew not God, it pleased God by the 
foolishness of preaching to save them that believe. 


TOP ACIE 
* * * 

All the wisdom of the world 1s merely childishness, 
yea, foolishness, in comparison with the divine knowl- 
edge of Christ. For what is more wonderful than to 
know and to acknowledge the great unspeakable 
mystery, that the Son of God, the image of the eternal 
Father, has taken upon Him the nature of man. Many 
fables have been imagined of the childhood and infancy 
of Christ, our Savior, but this is a most necessary point, 
that with great diligence we ought to seek to know 
Christ: that the everlasting God has abased Himself 
so meanly, was born so poor and miserable, and has 
done the same for the sake of our sins. Soon after 
He was born, Joseph was constrained with His mother 
and child to flee into Egypt, because of Herod, who 
sought to kill the child. And when, after Herod’s 
death, they returned to Nazareth, Jesus was obedient 
to His parents. Whoever does not take offense at this 
simple and mean course of life which was seen in Jesus, 
the same is endued with a high, divine art and wisdom, 
yea, he has a special gift of God, and it is the work of 
the Holy Ghost. Our blessed Savior did humble and 
abase Himself, and was obedient to the most con- 
temptible death of the cross, for the comfort of poor, 
miserable, sinful mankind. Should He not be esteemed, 
extolled, and praised? 


Hail Him, ye heirs of David's line, 
Whom David Lord did call; 

The God incarnate, Man divine: 
And crown Him Lord of all. 





FIVE MINUTES DAILY WITH LUTHER 363 





December 28 


For there is one God, and one Mediator between 
God and men, the man Christ Jesus. I Tim. ii. 5. 


* * * 


Christ, our Highpriest, is ascended up into heaven, 
sits on the right hand of God the Father, and, without 
ceasing, makes intercession for us. Here Paul in glowing 
terms pictures Christ before us: In His death He is a 
Sacrifice offered up for our sins, in His resurrection He 
is a Conqueror, in His ascension a King, in making 
mediation and intercession He is an Highpriest. Christ 
will remain a Priest and a King, for He was ordained 
and consecrated by God Himself, and by Him was 
anointed, as it is written: ‘Ihe Lord sware and will 
not repent, Thou art a Priest for ever after the order 
of Melchisedek." And the second Psalm says: ‘Yet 
have I set My King upon My holy hill of Zion." 
Therefore He will surely remain, and all that believe 
in Him. God says: "Thou art a Priest for ever after 
the order of Melchisedek," for He is faithful and true, 
and loves us more than His own life, which He showed 
by His bitter passion and death. Oh, how happy and 
blessed is the man who can believe this from his heart! 
God declares to us that Christ shall be our Bishop and 
Highpriest, who, without ceasing, shall make interces- 
sion for those that are His. It is indeed a great and a 
glorious comfort to know and to believe that Christ 
our Highpriest sits at the right hand of God and prays 
and mediates for us without ceasing. 


He lives, my kind, wise, heavenly Friend, 
He lives and loves me to the end; 

He lives, and while He lives, IIl sing; 
He lives, my Prophet, Priest, and King! 


364 FIVE °MINUTES DAILY WITEREUTRER 


December 29 


The Lord said unto my Lord, Sit Thou at My 
right hand, until I make Thine enemies Thy foot- 
SLOOL meh Sex ale 

* * * 


At times it seems as if Christ did not intercede for 
His poor troubled and persecuted members, for the 
world rewards God's best and truest servants very ill; 
they persecute, they condemn and kill them as the most 
wicked, mischievous heretics and  malefactors, and 
Christ suffers the same to be done. But the Scripture 
in many places names Christ our Priest, Bridegroom, 
etc., and it calls us who believe in Him His bride, virgin. 
daughter, etc. "This is a picture which we should always 
have before our eyes. For first, He has manifested His 
office of priesthood in this, that He has preached and 
made known and revealed His Father's will to us; 
namely, that whosoever believes in His Son has everlast- 
ing life. Secondly, Christ has also prayed, and will 
pray for us Christians as long as the world endures, 
which He tells us when He says: "Neither pray I for 
these alone, but for them also which shall believe on 
Me through their word’ (John xuu.20). And 
thirdly, He has offered up His body for our sins upon 
the tree of the cross. He is our Bridegroom, and we are 
His bride. What He, the loving Savior Christ has, yea, 
He Himself is ours, for we are members of His body, 
of His flesh and bone, as St. Paul says. 


Who is the King of glory, who? 

The Lord, that all His foes o’ercame, 
The world, sin, death, and hell o’erthrew; 
And Jesus is the Conqueror's name. 


= ~~ is 
FIVE MINUTES DAILY WITH LUTHER 365 


December 30 


Go ye therefore, and teach all nations, baptiz- 
ing them in the name of the Father, and of the 
Son, and of the Holy Ghost. Matt. xxviii. 19. 


* * * 


In the Gospel of St. John, chapter 3, we are plainly 
shown the difference between the divine persons in the 
greatest work that God accomplishes with us poor 
human creatures, in that He justifies and saves us; for 
there it is plainly written of the Father: ''God so loved 
the world, that He gave His only-begotten Son, that 
whosoever believeth in Him should not perish, but 
have everlasting life" (John ttt. 16). The Father loves 
the world and gives unto it His Son. The Son suf- 
fers Himself to be given to the world, and, as Christ 
clearly says, He suffered Himself to be lifted up on the 
cross as the serpent was lifted up in the wilderness, 
that whosoever believes in Him shall not perish but 
have everlasting life. To this work comes afterward 
the Holy Ghost, the Third Person, who kindles true 
faith in the heart through the Word, and so regenerates 
us and makes us the children of God. Christ is true 
God with the Father, and the Holy Ghost is true God; 
and yet there are not three Gods, nor three substances. 
There is but one divine essence in three Persons. 
Whether this article seems strange or not, we believe 
it, because it is grounded on God’s Word. The one 
true God is the Triune God: Father, Son, and Holy 
Ghost. 

Holy, holy, holy! Lord God Almighty! 

All Thy works shall praise Thy name, in earth, 
and sky, and sea; 

Holy, holy, holy! merciful and mighty! 

God in Three Persons, blessed Trinity! 


366 FIVE MINUTES DAILY, WITBFELSEHER 


December 31 


Finally, my brethren, be strong in the Lord, 
and in the power of His might. Eph. vi. 10. 


* * * 


The life of a human creature is a warfare upon earth. 
A Christian must be a soldier, ever striving and fighting 
with the enemy. St. Paul describes the weapons of a 
Christian (Eph. vi.). Firstly, the girdle of truth: that is, 
the confession of the pure doctrine of the Gospel, which 
is upright, not an hypocritical or a feigned faith. 
Secondly, the breastplate of righteousness: the right- 
eousness of faith, and of the remission of sins, the 
faith of which Moses speaks (Gen. xv.): “And he 
(Abraham) believed in the Lord; and He counted it 
to him for righteousness.’’ Thirdly, the shoes where- 
with the feet are shod: the works of our calling; namely, 
the fruits of faith. Fourthly, the shield of faith: Christ 
Himself and His atoning blood, whom we must hold 
before the fiery darts of the enemy. Fifthly, the helmet 
of salvation: that is, the hope of everlasting life. 
Sixthly, the sword of the Spirit: that is, the Word of 
God and prayer, for as the lion is frightened at nothing 
more than the crowing of a cock, so the devil can be 
overcome and vanquished with nothing else than with 
the Word of God and prayer, and of this Christ Him- 
self has given us an example. 


From strength to strength go on, 
Wrestle, and fight, and pray; 

Tread all the powers of darkness down, 
And win the well-fought day. 


Still let the Spirit cry 

In all His soldiers, “‘Come,’’ 

Till Christ the Lord descends from high, 
And takes the conquerors home. 


INDEX OF PASSAGES 


Eipoatteevit< LO 5... ee 29 OME Tobhna ve? 3d Fly, cane see 358 
[3 15 1 e DRE ER ate eiste crs nei Gr ees 284 
: P) is t USE EE EN AN 288 

Ixvi. PA nj re A 5 3 TROU KG e EP Nico 289 
PACE TIVE Er, 4 a) A M RN ee 290 
Hombuul22 he 9 XVHED D T E m 291 
N ER 7 Oa... se eee ee 292 
DENE 1 i EL n e dd. s ha 293 

MN 1 2: DS creas o 294 

IS 113417:-12. «5s BRI s" ANNUI UN 295 
16,17 2.2222... 2 Ora e. a e 296 
De e c oe oe Wem 19 DO eC m e Oe A UH 297 
ivl ELA PP | 255 LO Beet it on reete 298 
2: Ee 364 N 
Ss 9 ke a RR NR 17 DER Aes d Y 301 
We ee NR ERE 351 17890285 AF 303 

eh SS Ee ek ek 16 Pao ook? a u eR 304 
TLDS AU See ne, T4 LOR eed Ate, 305 

fA OO ESTER d 15 Tapa eer B S EAE 306 
FESO dette Se ato 8 LADS io wm N a 307 
EN RER 11 der sus 156 er 308 
Re RE RE 346 Ban eee TN 309 

OEE Gies a. argo. TX 353 ]5ba seeks e AER 310 

DIR Ute un 350 Po MTM 
LOIS OS RSS urs 343 Lian) Same HIT ates he 312 
DOA POS CINE nu. 349 MAD ou ee UE 31a 
LESE 2706. ri 352 LB NE reU QM 314 
Die hoe ss. 2, 347 L9a teins N 315 
ANE a FI Se re 348 lOaises Er oe, 315 

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1208 oi ae 14 Dawn a 318 
MeN ag ed Fie 3 345 BLD Wor iE er 319 
16116552. 5073284 53 216237 25 ee RE 320 

TOO bou PA 15 DD ee OAT OMNE 321 
pP IE Nae 18 FE Bes daniel gis ida eats 25e 

x Med RU: XUNG 

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Beatie REM ZU. sa e's 1 25 ARTEN 326 
Zvil tan...‘ 356 26 eee ee scene 327 
old wf se 2029 Acts ive Ay ol Doe vn ae eee 361 
Eure PZT ba ee Ss , ABO AI Comsar2 lo, os Gt eee 362 


367 


INDEX OF PASSAGES 


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21-23. 5 ARTE 109 
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27^ 75 Tee ak Lp Se 
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PATE TT di. Jh 
HUNC SELLO 
3l oa saeco 117 

Wi Lt tV 118 
MEER ae 119 


INDEX OF PASSAGES 


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370 INDEX OF PASSAGES 


I pet? iv 7b Boe ee ae: 217: UPer.\ufe Ne 254 
O70) MAR 218 FS ec.) Oa 255 
Daye ML 219 QUITOQIA ss MN 256 
lib eds PY ENDE 220 1 AT Uo eee 256 
ZERO NN 221 i3 E Oe CUN 258 
13: PV S Tale, Dae RA 229 14. RERO I 259 
14005 V 223 15, "REESE A 260 
155] 70 ER 224 16: 00% 261 
1575199 ae 225 VANUS 7 262 

185.59 N 263 
E ob DEAE ZA 19520. v are M 264 
Zl. us UTER NE. 227 
2j sse M 265 
SE AA CMT N 228 a x 
T TAN REN RNC NO: 229... M AL AIL era ern M ME 
Hurt hie Wee ER ER 230 di 1452 5 TTE 267 
BE EP N N ETE 231 PEU Ma o 268 
DEALS M DAP 22 556 5: t P 269 
TOD EI 2M 233 N 270 
LER DEE TUT EN EA 234 8-10. re 271 
Da. RAINER RS MR 235 11-13 Sue 272 
A ae eli UNT 236 14-16... 00m ates 273 
HERNE Vene TRA 237 175 T8. cuit RE ON 274 
Wie HEU QUERI 238 
Gi E NE TAA Pun RU TE 230; I’ John ucl; rer 6 
73. Bese ran ee IN 240 v020* oe 357 
RR eh 241 
10 eee eee eee eee 242, Tadeu3:. 43 2 oe 275 
a PA P I Mins toe 243 
PER. 276 

]:0 3€ dv ASA 244 
5:7, 1 NE 277 

Jio poet aevo T in Gs. 245 
gt ee 278 

TG 9L CR UTERE: 246 
10: CoA M 279 

I wastes edu ee MATH 247 
TER 2E 115 000 M 280 
Wa EOD Mu) Lis 12, 15: 7 Er 
MOT aero eee AV UNI 249 14, 1535 ER 282 
TEE CETUR 250 165 5504s oL BJ MB 283 
2 NET REN etd ant i 251 19-19. . ee 284 
Annes aS ER 252 201.21, Ar ee 285 
LL TTE a A ot d 253 22-95): 08 LEN 286 


"Mu aae 


_ SUBJECT INDEX 


Abraham 
His faith, 66, 69 
Children of, by faith, 67 
Gentiles inherit blessings, 74 
Admonition, constant, 244 


Peary LI 
Amen, meaning of, 342 
Angels, 


not to be accused, 257 
evil ones punished, 252 
Apostles 
Paul, 20, 34 
Peter, 234 
False apostles, 26, 46 
Argument of, 30 
Exposed, 47 
Flattery of, 105 
See False Teachers 
Atonement, 23 
See Salvation, Justification 
Redemption 


. Balaam, 260, 261 
Baptism 
Purpose of, 90 
Dares, o23:15 212 
Believers 
God's children, 297, 298 
Should grow perfect in faith, 
222 
Persecution of, 115 
Are one, 302, 318 
Christ keeps them, 303, 304 
' 4s glorified in them, 299 
prays for them, 300, 301 
gives them His Word, 
30725305 
is precious to them, 179 
mag them, 327 
Know Christ, 326 
Follow Him in glory, 325 
Behold His glory, 325 
Benevolence, Christian, 45 
See Love, Charity 


371 


Blessings 

of God, 3; of Christians, 236 
Body, tabernacle of, 245 
Burden, bearing own, 143 


Calling and election, 242 
Charity, Christian, 127, 144 
Chastenings, 2, 13 

See Suffering, Trial 
Christ 

True God and Man, 359 

Omnipotent, 356, True God, 

B5 

To be honored, 358 

Sent of Father, 323 

Birth of, 360; the Promised 


Seed, 76 
Innocent suffering of, 193, 
210 
Righteousness of, 6 
Death, purpose of, 59 
Crucified anew, 61 
Obedient, 95 
Mediator, 81, 363; Priest, 


364 
Redeemer, 73, 91, 167, 194 
saves by grace, 84; through 
faith, 289 
Justification by, 54; life 
bvw575::288, 
Foreordained as Savior, 168 
Author of faith, 159 
Foundation stone, 178 


Precious to believers, 179; 
in them, 327 
keeps them, 303, 304; 


gives them His Word, 
306; glorifed in them, 
299 

Prays for his own, 296, 300, 

30.03.17 

Finished work, 290 

Gentiles called to, 182 

Shepherd of our souls, 195 


^ 


9722 


Christ 
Sanctifies 
Himself, 315 
[357715] 
Glorified, 287, 291 
Denied, 276; received in 
vain, 64; stumbling 
block, 180 
Liberty, 118; law, 140 
Marks of, 152 
Glorying in cross of, 150 
Following in suffering, 192, 
LI SSVLLZL ALLO 
Christians 
Abstain from lusts, 183 
Children of promise, 114 
Citizenship in heaven, 166 
Blessed, 236 
Free, 2838 133781174 18:0 
do not abuse liberty, 187 
Followers of Christ, 205 
Know Christ, 294; receive 
His Word, 295; keep it, 


293 
Heirs of God in Christ, 97, 

155 
Receive glory from Christ, 

321 
Holy, 164; honest in life, 


184; obedient to govern- 
ment, 185, 189; testify 
by good works, 186 
Sent into the world, 314; 
purpose in world, 309; 
not of worldy S087otl: 
hated of world, 307; 
called out of world, 292 
Kept from evil, 156, 310 
Sanctified through truth, 312, 


316 

Their Course, 124; charity, 
127590443. 3H0pe; #122, 
154; Obedience, 163; 
Love,,”16.059 Joy, #159: 
Priesthood, 34317725 18T; 
Promises, 237; Warfare, 
366 

Honor all, 188; do not re- 


taliate, 201 
See Believers 
Circumcision, 119 


SUBJECT INDEX 


Conscience, good, 208 
Covenant 

Confirmed, 75 

Two covenants, 110 
Creation, 329 
Cross, glorying in, 150 


Danger of being lost, 225 
Deceiving God’s people, 251 
Deliverance 

of the godly, 256 

of Lot, 255 
Devil 

Beware of, 231 

Resist by faith, 232 

Marvelous persuader, 125 
Discord, in Church, 132 


Elders, duties of, 226 
End, :at hand, 216, 267 
Scoffers before, 268 

Evil 
Christians 
341 
Eschewing, 203 
Exaltation, of Christ, 331 


kept from 310, 


Fables, of men, 246 
Faith 
alone, 273 
Assurance of, 58 
Abraham’s, 66, 69 
Children of Abraham by, 
67 
Building upon, 285 
Contending for, 275 
Fruits of, 241 
Erring from, 266 
In Christ, 320 
In God’s Word, 15, 16 
Justification by, 37, 48, 72, 
89; 123; 180811 289 
Living, 243 
Receiving the Spirit by, 62, 
65 
Receiving the promise by, 92 
Trial of, 158 
Gentiles saved by, 68 
See Believers, Justification 
Fallen, restoring the, 139 


SUBJECT INDEX 


False Doctrine 
Guarding against, 274 
Cursing, 129 
False Teachers, 26 
Corrupt themselves, 279 
Characteristics, 148 
Evil works, 259 
Exposed, 283 
Hypocrisy of, 149 
Like clouds, 262 
Lost, 265 
Punishment of, 281, 258 
Servants of corruption, 264 
Speak evil of dignities, 278 
Speak welling words, 263 
Warning against, 284 
Woe to, 280 
Flattery, of false apostles, 105 
Flesh 
Subduing the, 162 
Lusting of, 134 
Works of, 136 
Fruits 
of Faith, 241 
of new birth, 171 
of Spirit, 96, 137 


Gentiles, Inherit 
blessing, 68, 74 
Called to Christ, 182 
God. See Lord 
Blessings of, 3 
Cannot be 
354 
Chrısiws., 357..,359 
Mercy of, 355 
Mysteries of, 14 
Judgment of, 224 
Power to salvation, 156 
Punishments of, 4 
Sacrifices of, 7 
Wonders of, 12 
Wrath of, 8,-10 
Fear before, 165 
Gospel. See Scripture, Word 
Happiness through, 103 
Perverted, 40; foolishness, 
362 
Preached to dead, 215 
Should be preached, 365 
Willingness to receive, 102 


comprehended, 


Mira 


DUET 


Gospel 
Suffering for, 128 
Government, obedience toward, . 
189; good, 18 
Grace 
Despising, 98; falling from, 
POOSI?21 
Experience of, 175 
Increasing in, 235 
Saved by, 32, 84 
Inheriting, 78 
Word a means of, 343 
Greeting, Christian, 22 


Heresies, damnable, 249 
Holiness, because of the Lord's 
coming, 272 

Hope, Christian, 122, 154 
Hospitality, Christian, 218 
Humility, duty of, 230 
Husbands, duty of, 199 
Hypocrisy, of false teachers, 149 


Ingratitude, toward God’s 
Word, 18 

Inheritance 
of Christian, 155 


of Grace, 78 
Inspiration, of Bible, 248 
Isaac, born of promise, 109 
Israel, Judgment upon, 277 


Jerusalem, spiritual, 112 
Joy 
of Christian, 159 
in Salvation, 157 
Word fills with, 305 
Judgment 
of God, 224 
Approaching, 267 
upon Israel, 277 
upon world, 269, 270, 282 
Justification 
before God, 52, 330 
By Christ, 54 
bBy2B3164 4883/1172 
None by law, 71 


Law 
Cannot annul the promise, 77 
dead unto, 56 
Christian not 
93, 86 


under, 135, 


374 
Law 
Keeping the, 39 
No justification by, 71 
Function of, 82, 93; profit 
of; 85; "purpose of, 87, 
79 


Ceremonial observance, 99 


of ‘Christ; 1150 
Debtor to, 120 
Leaven, 126 
Liberty 
otuchrist, #118 ' 
of^Christian, 150, 117: in 
Christ, 91 


From Law, 86, 93 
Christian not abusing, 187 
Life 
Eternal by Christ, 
through faith, 289 
of Christian, honest, 184; a 
warfare, 366 
Lord. See God 
Day before him like a thou- 
sand years, 271 
Holiness because of coming, ’ 
2072 
Watchful eye, 204 
Sanctifying, 207 
Lord's Prayer, 333—342 


288; 


Lot, delivered, 255 
Love 
Christian, 170, 200 
Paul's hU /wIOT 


of Neighbor, 131 
Takes correction, 106 
Lusts, fleeing, 183, 214 


Malice, laying aside, 173 
Mediator, Christ, 81; Moses, 80 
Mercy, of God, 355 
Ministry 

Pauls, 42: Call. 40, 

acknowledged, 44 

Miracles, Paul's, 43 
Moses, 80 
Mysteries, of God, 14 


New birth, 151, 171 


Pastor 
Feed flock of Christ, 227 
not lords, 228 
Pray for flock, 233 


eA e 


SUBJECT INDEX 


Paul 

Apostle, 20, 34 

GalL 221 

Gospel, 29 

Independence, 35 

Kindness, 104; Love, 107, 
101 

Ministry, 42; acknowledged, 
44 


Miracles, 43 
Preacher to Gentiles, 33 
Preaching, 25, 28 
Vessel of God, 36 
Zealp2, 7543 DAL oe 
Perverted, conduct toward, 286 
Peter 
Apostle of Christ, 153, 234 
Dissimulation, 50 
Petitions, 334—341 
Prayer 
Christ's, 296, 300, 301,317 
Hearing, 9 
X Pastor's, 233 


X Preaching, 17, 219 


Paul's; 25728 
Priest 
Christ, 364 
Ghtistian,  P7 77ers. 
Prophets 
Desirous of knowing salva- 
tion, 160 
Spoke for us, 161 
Punishments, of God, 4 
On evil angels, 252 
On unbelievers, 116 
On false teachers, 258 
On world, 253 


Redemption by blood of Christ, 
167 
Reproach for Christ’s sake, 223 


Resurrection, 1 


Righteousness 
of Christ, 6 
of faith, 41, 133 
of law, 113 
of works, folly of, 63; 


curse of, 70 
Suffering for sake of, 206 


— n t 





SUBJECT INDEX 


343 





Sacrifice, of God, 3 
Salvation 
Through Christ, 361 
Through the Gospel, 55 
By taith, 89, 123 
By works, condemned, 38, 
49, 51 
Joy in, 157 
Kept by power of God unto, 
156 | 
Prophets desired to know, 
161 
Sanctification, 332 
By Christ, through 
SJ T6. 
of Christ for us, 315 
By the Lord, 207 
Sara, 198 
Scriptures, Holy. 
Word. 
Glory of, 347, 348 
Value, 349, 350 
Like an orchard, 351 
Self-deception, 141 
Servants, duty of, 190 
Sober mindedness, 217 
Sodom and Gomorrah, 254 
Sowing and reaping, 145, 146 
Spirit 
Receiving by faith, 62, 65 
Fruits of, 96, 137 
Walking in, 138 
Suffering 
because of Gospel, 128 
for righteousness’ sake, 206 
wrongfully, 191 
Christ’s innocent, 193, 210 
Partakers ın, 219, 222 
Following in, 192 


truth, 


See Gospel, 


Temperance, 239 
Tongue, refraining the, 202 
‘etialeotetaith, 158, 221 
Trinity, Holy, 328 
Truth 
Christians sanctified through, 
316 


. Warfare, 


Truth 
Denying, 250 v7 
Falling from, 60 
Word is, 313 


Vainglory in spiritual matters, 
142 


Christian, 366 
Wives 
Duties of, 196 
Adorning of,, 197 
Wonders, God’s, 12 
Word. See Gospel, Scriptures. 
Bathe) 15+.116 | 
Despising, 5, 344, 345, 346 
Desire for, 174 
Endurance of, 172 
Aslamp. 352% 
Knowledge of, 353 
Ministering according to, 230 
Means of grace, 343 
Preaching, 219 
Study of, 347 
Is sure, 247 
Isatruth 313 
Christians have received 
Christ’s, 295; keep it, 293 
Works 
Good. 53; 147 
Suffering for, 209 
Increasing in, 238 
Salvation bY, 959, (49.001, 
65:570 
Of flesh, 136 
Evil of false teachers, 259 
World 
Christians not of, 311, 308 
Sent into, 314; purpose 
in 3092 hated 70643047 
Judgment upon, 269, 270, 
282 
Perishing, 24 


Young, duties of, 229 
Zeal, Paul's, 27, 31, 103 


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